〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR, THE BURNING OF LONDON IN THE YEAR 1666.  
Commemorated and improved in a CX. Discourses, Meditations, and Contemplations.  
Divided into four Parts, Treating of 

I. The sins, or Spiritual causes procuring that Judgement.  
II. The Natural causes of Fire, morally applied.  
III. The most remarkable passages and Circumstances of that dreadful Fire.  
IV. Counsels and Comfort unto such as are sufferers by the said Judgement.    
BY SAMVEL roll, Minister of the Word, and sometime Fellow of Trinity-college in Cambridge.  
LONDON, Printed by R. I. for Nathaniel Ranew, and Jonathan Robinson. 1667.   

TO THE READER.  
Christian Reader.  
THe two first, and preliminary Discourses (as I have called them) being a genuine Preface to the ensuing Book, I might and should have forborn to have written any thing by way of Epistle, but that I was willing to tell thee what is the method, and what the design of this Treatise, not knowing but it might gratify thee, (as it useth to do myself) to have a kind of Synopsis, or general view of the Author's drift, and scope, in, and throughout his whole Book: as also, for that I was willing to make a just Apology, for some few things, which I knew not but the more critical sort of Readers might object against; as namely, the length of the Book, the Independency of one Discourse upon another, etc. First as for the Book itself, it consists of four parts: The first of which (having dispatched those Preliminary Discourses, which are in the nature of a Preface) proceedeth to treat of all, or most of those sins, whereby (as Scripture informeth us) God hath been provoked first, and last, to bring the Judgement of Fire.  
The second part containeth some few strictures of Philosophy, touching the nature and Physical causes of Fire, which after the sad and wonderful effects we have seen of it, one would think should put every ingenious Man upon inquiry, what this same Fire is, which as an instrument in God's hand hath done such great things, and laid so famous a City (or the most of it) flat, in less than four days time. Some part even of the second part is intelligible enough even by those that are no Scholars; yet because some passages therein are not to be understood by others, I have made that part as much shorter than the other three, (which they that run may read and understand) as the number of Persons in England, that are competently Scholars, may be supposed to fall short of their number that are in no wise such, it being, though a fourth division, yet not about a twelfth or fourteenth part in proportion to the bulk and bigness of the whole Book, and yet not without its moral applications neither, easy enough to be understood.  
The third part reflecteth upon all the remarkable passages, and circumstances, of the late dreadful Fire, (which the Author could well think, or inform himself of,) endeavouring to make some practical use and improvement of all or most of them: as also glanceth at some few other things, either passages of Scripture, or otherwise, that seem cognate, or to have competent affinity with the subject in hand, as namely those analogical Fires (if I may so term them) which we read of in Holy Writ, viz. The Tongues of Men, the Word of God, and the Heavenly Angels, etc.  
The fourth and last part is wholly and only conversant in wholesome Counsels, and sure Foundations of support, and comfort, calculated, and proposed, for the direction, and consolation of those that are under any kind of sufferings; but more particularly under this, viz. by the late Fire.  
Having given you this bill of fare (if I may so call it) or account of what you are here to expect, suffer me to do myself that right, as to prevent (so far as I may) some obvious (and yet I hope) groundless objections, which the more severe sort of Readers, may be inclined to make against the ensuing Treatise. Some I doubt will say it is too long and may fear it will tyre them ere they get to the end of it. Such may please to consider that so long a judgement (as I may call it in reference to the consequences of it, though not to the continuance of the Fire its self) could scarce be solemnly enough commemorated by a short Discourse, nor would a Book that might presently be perused, cause Men and Women to dwell long enough upon the remembrance of such a Calamity as that, which ought never to be forgotten. Moreover, Discourses to the number of a hundred and upwards (which number hath been occasioned, much-what, by the desire I had to gather up all the fragments (circumstances I mean) of this Judgement, that nothing might be lost) could not easily be couched or contained in a very small room. And as for matter of tiring or wearying yourselves, with the prolixity of this Book, I think that need not be, if you will but rest and pause a while at every stage, there being above a hundred stages, or resting places, (for each particular Meditation and Discourse, I reckon to be such) where you may take breath, and refresh yourselves, as long as you please, before you proceed in your journey, and upon such terms even pthisical and short wound persons are able to travel, were it a hundred miles an end.  
Some it may be, will think I have reflected too much upon the Popish party (or rather upon some of them:) in relation to the Fire: others again, that I have reflected upon them too little, not positively and confidently enough. To the former, give me leave to say, that if I have here and there insinuated, that some of the same Religion with those that did hatch the 5. of November Powder-Plot, (I say some, not all, nor it may be the most of them) are strongly presumed, and vehemently suspected to have had a hand in the burning of London; it is but what most of those Treatises concerning the late fire that I have seen, (which got into the World before this, though this were almost ready for the birth long since.)  
I say it is but what the most of them have given shrewd intimations of; so that I am not the first that hath entertained any such hard thoughts concerning some of them, nor do believe I shall be the last. Manifest it is that Hubert, (for so was his name that confessed himself guilty of the burning of London, and was executed at Tyburn for it) did die in the profession of the Romish faith. For that he earnestly denied himself to have been a Hugonite; did declare that he did believe confession to a Priest was necessary to his salvation, and was accordingly confessed by a Popish Priest, and did make use of Avie Maries, for his usual prayer, Had he not been of that persuasion before the commission of this fact, or had he been really a madman, Papists would have been well conten that so infamous and odious a Person should have professed himself a Hugonite, at his death, neither would they have been ambitious to have proselited either so great a Malefactor (as others account him) or one that was really mad. To imagine he should do such a thing without instigation from others, (yea without the combination and conspiracy of others joining with him) is no less besides reason, than (if I mistake not) contrary to his own confession. If the Committee of Parliament which were appointed to examine how the Fire came, and was carried on, did manifest no small jealousy, that it was by Popish treachery (after they had received the testimonies and informations of many sufficient witnesses, as in reference to the Fire) yea if the Parliament its self, did since the Fire manifest a greater zeal and hotter displeasure against the Papists than ever before, publishing to the World that they had been filled with complaints of the great Insolences of the Papists in several Counties; and if it be well known to many, that many Romanists have been very jocund and full of triumph since that Fire (as who should say, ah, ah, so they would have it, or as one brings them in, saying Ah, this hit better than the Powder-plot.) I say if all these things may not warrant so much as a rational suspicion that more Catholics than that one that was executed for it, did promote the burning of London: I say, if from hence we have not a sufficient ground to suspect some of those who are the enemies of Protestants as such (and vehement suspicion is all I have insinuated, leaving it to God in his due time, to make a further discovery of that matter, one way or other) let me pass for vainly censorious, which yet methinks I should not, when so great Authors have appeared to have the same sentiments and suspicions. Moreover when the Papists falsely say in their Apology, that he was a Hugonite Protestant, that said he burnt the City (throwing the Odium of such an action upon Protestants) (yet seeming tender of charging him too deep, in that they really absolve him as to the fact, whilst they accuse him of a vain, that is false confession (which had they taken him for a Protestant, they would scarce have done;) why may not we say (as the truth is) that he was a professed Papist, and that at his very death? at which time Men lest dare to dissemble. Yet on the other hand, I am positive and absolute in charging no Man with the guilt of that fire, whom the Law its self hath not charged with and condemned for it; nay I shall go further than so, and say, that if I should ever be sure that no more Papists than one had a hand in it, I should be hearty sorry that I ever harboured a mistrustful thought of any more of them, upon that account. I am or would be as earnestly desirous that all Papists may appear innocent in this particular, in case they be so, as manifestly guilty, if they be guilty indeed: neither would I that a hair of any of their heads should be singed for the burning of London, unless it can be proved demonstratively that it was burnt by their means. As for a bare suspicion that they did it, they deserve, and invite no less, by manifesting a great deal of joy (as some of them are said to have expressed) since the time it was done.  
Some it may be will wish, that more of connection and dependency, (viz. of one Chapter upon another) had been made use of, than is in some part of this Treatise; but as to that, it is well known (if it be but as well considered) that books of this nature, viz. consisting of various Meditations and reflections, are usually Miscellaneous, and like books of Proverbs, in which little coherence is to be found (witness the Proverbs of Solomon) which in the Hebrew Language are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Kingly say, therefore haply because each of them hath a kind of independent Jurisdiction, and territory to its self; or we may compare both Proverbs and Meditations to Beads, which though many of them hang upon one and the same string, yet each of them is incohering and entire of its self.  
I fear lest some should be offended (if not forewarned) at my taking such a liberty (and that but now and then) as did the Prophet Elijah, when he spoke Ironically to Baal's Prophets, 1 King. 18.27. where the Text saith, Elijah mocked them and said, Cry aloud, for he is a God, either he is talking, or he is pursuing, or he is in a journey, or he sleepeth, and must be awaked. If this were no levity in that good Prophet, (as doubtless it was not) why should it be counted so in others, when with like sarcasmes they reflect upon Idolaters (or worshippers of graven Images) who ought to be cuttingly reproved (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and for that purpose, I hope we may be allowed something of an edge.  
Lastly, some it may be (if not prevented) will censure me for prefixing more names than one, of my worthy and honoured friends to this little book (at leastwise for so doing before each of the four parts and divisions of it.) But I am conscious to myself that a grateful sense of their respects and favours towards me (which is usually testified in such a way as this, and which at present I knew not how to testify to the world otherwise) was my great, if not only inducement so to do; and if to be grateful be a fault, as David said, when Michal scoffed at him, he would be yet more vile; so give me leave to say, I must be grateful still, and yet more grateful, if I knew how to be so: Only mistake me not, as if in so saying; I did threaten the world with another Book, for if I had resolved to clog the Press, it is like I should have reserved to another opportunity several of these names which I have now inserted (as it were in album amicorum.) If I have erred in multiplicity of Dedications, it is not without precedent from that great master of Contemplations, Bishop Hall (of precious memory) whose practice (if I mistake not) is sufficient to authorise, at least to excuse in me a matter of this nature. Reader, if thou think there be here and there a passage that wants a grain or two of that sadness which thou didst desire should have been used upon this occasion, do what thou wilt with it, provided only, that wheresoever thou dost meet with convincing rebukes, and expressions awakening to Repentance, with serious observations, with seasonable counsels, with right methods for acquiring true happiness and comfort (even under such a stroke as this.) I say, provided where thou meetest with any such things as those throughout this book, thou wilt receive such truths in the love of them. Praise shall wait for God, from the mouth and heart of his poor servant, the Author of this work, if he shall hear of any good that shall be done by these his mean labours; which God forbidden that he should sin in ceasing to second with his earnest prayers, that (assisted by the spirit of God) they may kindly cooperate together with the late judgement (and all others) upon the heart both of the writer and readers. The Author doubts not, but there is a great deal of hay and stubble in the superstructure of this work of his (as in and with all other his performances (and it may be thine too, though not so much.) Pray for the pardon of his defects and miscarriages, (as he would do of thine) cover them with love (which covereth a multitude of infirmities) if there be any passage in this work, one or more that God shall make to thee as Gold, Silver, or precious Stones, give God the glory of it (for he it is must make it so) and take to thyself these following words on the unworthy Author his behalf, viz. that though all that hay and stubble which is found upon him, or upon any service of his, must be burnt up, yet himself may be saved, though as by Fire: in which and all other needful requests, he desireth hearty to reciprocate ●●●h thee, who is  
Yet an unprofitable Servant to Christ and his Church, but desirous to be otherwise. S. R.   

THE Heads of the ensuing Discourses, Meditations, and Contemplations.  

PART. I.  
Discourses 1. OF the great duty of Considering, in an evil time.  
Discourses 2. Of God's being a consuming Fire.  
Meditations 1. Of the sins for which God sent Fire upon Sod●m and Gomorrah.  
Meditations 2. Of destroying Fire, procured by offering strange Fire.  
Meditations 3. Of Fire enkindled by murmuring.  
Meditations 4. Of Rebellion against Moses and Aaron, procuring a destructive Fire, Numb. ●6.  
Meditations 5. Of Sabbath-breaking, mentioned in Scripture, as one great 〈…〉 Gods punishing a people by Fire.  
Meditations 6. Of God's 〈…〉 by Fire, for the sins of Idolatry and S●●●r 〈…〉  
Meditations 7. Of 〈…〉, Theft, Deceit, false Balances, mentioned 〈…〉 Scripture, as causes of Gods contending by Fire.  
Meditations 8. Of lying, s●●aring and forswearing, as further causes of Gods contending by Fire.  
Meditations 9 Of the abounding of Drunkenness, as one cause of the Fire.  
Meditations 10 Of Gods punishing a People by Fire, for their great unprofitableness.  
Meditations 11. Of the universal Corruption and Debauchery of a people, punished by God with Fire.  
Meditations 12. Of God's bringing Fire upon a people for their incorrigibleness under other Judgements.  
Meditations 13. Of the Aggravations of the sins of London.   

PART. II.  
Contemplations 1. COncerning the Nature of Fire, and the use that may be made of that Contemplation.  
Contemplations 2. Touching the Nature of Sulphur, which is the principal matter and cause of Fire, and how it comes to be so mischievous in the World.  
Contemplations 3. Concerning the true cause of Combustibility, or what it is that doth make Bodies obnoxious to fire: together with the improvement of that consideration.  
Contemplations 4. Of Fire kindled by Fire.  
Contemplations 5. Of Fire kindled by Putrefaction.  
Contemplations 6. Of Fire kindled by the collision of two hard bodies.  
Contemplations 7. Of Fire kindled for want of vent, as in Hay, etc.  
Contemplations 8. Of Fire kindled by pouring on Water, as in Lime.   

PART III.  
Meditations 1. OF the weight of God's hand in the destruction of London by fire.  
Meditations 2. Upon sight of the weekly Bill since the fire.  
Meditations 3. Upon the discourses occasioned by the late fire, both then and since.  
Meditations 4. Upon the dishonest Carters that exacted excessive rates.  
Meditations 5. Upon those that stole what they could in the time of the fire.  
Meditations 6. Upon unconscionable Landlords demanding excessive Fines and Rents, since the Fire.  
Meditations 7. Upon the burning down of many Churches.  
Meditations 8. Upon the burning multitudes of Books of all sorts.  
Meditations 9 Upon the burning of the Royal Exchange.  
Meditations 10. Upon the burning of Hospitals, and Rents thereunto belonging.  
Meditations 11. Upon the burning of public Halls.  
Meditations 12. Of the burning of public Schools.  
Meditations 13. Upon the burning of Tombs and Graves, and dead bodies that were buried therein.  
Meditations 14. Upon the burning of Writings, as Bills, Bonds, etc.  
Meditations 15. On the burning of St. Paul's Church and the unconsumed body of Bishop Brabrooke.  
Meditations 16. Upon the visibleness of God's hand, in the destruction of London.  
Meditations 17. Upon burning of the Sessions-house in the Old-Baily.  
Meditations 18. On the Gates and Prisons of London that were burnt.  
Meditations 19 Upon the Conflagration of the Universe.  
Meditations 20. Upon the Fire of Hell.  
Meditations 21. Upon the coming of that most dreadful Fire in so idolised a year as 1666.  
Meditations 22. Upon the Fire its beginning on the Lord's day.  
Meditations 23. Upon the place where this dreadful Fire began, viz. at a Bakers-house in Pudding-lane.  
Meditations 24. Upon the great pity that ought to be extended to Londoners since the Fire.  
Meditations 25. Upon those that have lost all by the Fire.  
Meditations 26. On those that have lost but half their Estates by this Fire, or some such proportion.  
Meditations 25. Upon those that have lost nothing by the Fire.  
Meditations 26. Upon those that were gainers by the late Fire.  
Meditations 27. Upon the enducements unto rebuilding of London, and some ways of promoting it.  
Meditations 28. Upon the Wines and Oile● that swa●● in the streets, and did augment the flames.  
Meditations 29. Upon the water running down hill so fast, as that they could not stop it for their use.  
Meditations 30. Upon men's being unwilling there should be no Fire, though Fire hath done so much hurt.  
Meditations 31. Upon the usefulness of Fire in its proper place, and the danger of it elsewhere.  
Meditations 32. Upon the blowing up of houses.  
Meditations 31. Upon preventing the beginning of evils.  
Meditations 32. Upon the City Ministers, whose Churches were saved from the fire.  
Meditations 33. Upon those Ministers, whose Churches were burned.  
Meditations 34. Upon the kill of several people, by the fall of some parts of ruinous Churches.  
Meditations 35. Upon the Fire, it's not exceeding the Liberties of the City.  
Meditations 36. Upon the Suburbs coming into more request than ever since the Fire.  
Meditations 37. Upon the Tongue its being a Fire, etc.  
Meditations 38. Upon the Angels, their being called flames of fire.  
Meditations 39 Upon the Word of God, its being compared to Fire.  
Meditations 40. Upon the spoiling of Conduits, and other Aqueducts, by this Fire.  
Meditations 41. Upon the retorts and reproaches of Papists occasioned by this Fire.  
Meditations 42. On the pains which the King's Majesty is said to have taken, in helping to extinguish the Fire.  
Meditations 43. Upon mere Worldlings, who lost their All by this Fire.  
Meditations 44. Upon that forbearance which it becometh Citizens to use one towards another, since the Fire.  
Meditations 45. Upon such as are said, or supposed to have rejoiced, at the coming and consequences of this Fire.  
Meditations 46. Of the burning of Sodom and Gomorrah, compared with the burning of London.  
Meditations 47 Of the burning of Troy, compared with the burning of London.  
Meditations 48. Upon the burning of Jerusalem, compared with that of London.  
Meditations 49. Upon people taking the first and greatest care, to save those things from the Fire which they did most value.  
Meditations 50. Of people scarce knowing wh●re their houses stood, soon after the Fire.  
Meditations 51. Of the Statue of Sir Thomas Gresham, left standing after the Fire, in the Old Exchange.  
Meditations 52. Of the Pillar of Brass or Stone, appointed to be erected in remembrance of the Fire.  
Meditations 53. Of the Anniversary Fast, perpetually to be observed in remembrance of the Fire.  
Meditations 54. Of the burning of Sion-Colledge.  
Meditations 55. Of Citizens dwelling in Booths, or House: like Booths, as in moorfield's, etc.  
Meditations 56. Of certain Timber-houses, and other sleight buildings, at which the Fire stopped, as in Smithfield. etc.  
Meditations 57 Upon the warning which other places may and aught to take by the burning of London.   
Reader, take notice that through mistake, the Numbers 25, 26, 31 & 32. in the third part, are twice printed, which makes them end with 57 instead of 61.  

PART IU.  
Discourses 1. OF Deliverance under losses and troubles, as well as out of them.  
Discourses 2. Of this, that the life of man consists not in the abundance of what he possesseth.  
Discourses 3. Of the Lessons of an afflicted estate well learned, their making way for prosperity to ensue.  
Discourses 4. Of being content with Food and Raiment.  
Discourses 5. Of the way to be assured of Food and Raiment.  
Discourses 6. Of a good conscience being a continual feast.  
Discourses 7. Of getting, and living upon a stock of spiritual comfort.  
Discourses 8. Of its being a great mercy to most Men, that their lives are continued, though their livelihoods are greatly impaired.  
Discourses 9 Of the comfort that may be received by doing good more than ever.  
Discourses 10. Of abstracting from fancy, and looking at those that are below ourselves, rather than at others.  
Discourses 11. Of near Relations and Friends, being greater comforts each to other than they had wont to be.  
Discourses 12. Of training up children in Religion, that they may come to have God for their portion.  
Discourses 13. Of that comfort under trouble, which may be drawn from the consideration of God's nature.  
Discourses 14. Of drawing the waters of comfort under affliction out of the Wells of God's Promises.  
Discourses 15. Of fetching comfort, from the usual proceed of God, with his people, in and under affliction.  
Discourses 16. Of that relief and support which the commonness of the case of affliction may afford us.  
Discourses 17. Of the lightness of all temporal afflictions.  
Discourses 18. Of the shortness of temporal Afflictions.  
Discourses 19 Of the needfulness and usefulness of Affliction.  
Discourses 20. Of the mixture of mercies with judgements.  
Discourses 21. Of the Discommodities of Prosperity, and Benefits of Affliction.  
Discourses 22. Of the gracious ends and intendments of God in afflicting his people.  
Discourses 23. Of Resignation to God, and acquiescing in his good pleasure.  
Discourses 24. Of taking occasion by this, to study the vanity and uncertainty of all earthly things.  
Discourses 25. Of not being too eager upon the world, after this great loss.  
Discourses 26. Of choosing rather to continue under affliction, than to escape by sin.  
Discourses 27. Of preparing for our own dissolution, now we have seen the destruction of London.   
Next to this, place the Title Part I. and the Epistle to the Earl of Northumberland.   

PRELIMINARY DISCOURSES: AND Meditations OF THE SINS FOR Which God hath first and last brought THE JUDGEMENT OF FIRE,  
PART I.  
By SAMVEL roll Minister of the Word, and sometime Fellow of Trinity College in Cambridge.  
LONDON, Printed by R. I. for Tho. Parkhurst, Nath. Ranew, and Jonathan Robinson, 1667.   

To the Right Honourable ALGERNOON, Earl of Northumberland, Baron Percy, Poinings, Fitz-pain, and Bryan, Knight of the most noble Order of the Garter, and one of his Majesty's most honourable Privy Counsel.  
To the Right Honourable EDWARD Earl of Manchester, Baron of Kimbolton, Knight of the most noble Order of the Garter, Chamberlain of his Majesty's Household, and one of his Majesty's most honourable Privy Counsel.  
AND To the Right Honourable Sir THOMAS INGRAM Chancellor of the Duchy, and one of his Majesty's most honourable Privy Counsel.  
S. R. Sometime Minister of Thistleworth, and your Honours much obliged Servant, humbly dedicateth the ensuing Discourses and Meditations, with Apprecation of all Grace and Happiness.   

Preliminary Discourses.  

DISCOURSE I. Of the great duty of Considering in an evil time.  
HE that would see my Commission for engaging in the work of meditation at such a time as this (in which few men know what to do, or say, or think) may read it in those words of Solomon, Eccles. 7.14. But in the day of Adversity consider. Times of extraordinary trouble, as they afford most matter to the Pen of an Historian, so likewise to the mind and heart of an observing Christian. Not considering in such times, is called, not seeing the hand of God when it is lifted up, or refusing to see it, (For the word translated here consider, is in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, see.) Now saith the Prophet, They will not see when thy hand is lifted up: but they shall see, and be ashamed, etc. Yea th● fire of thine enemies shall devour them. Isa. 26.11. Wherefore is it that God doth call upon his people to enter into their chambers, shut their doors upon them, hid themselves till the indignation be overpast, for the Lord cometh out of his place to punish the inhabitants of the earth for their iniquities. Isa. 26.20. Is it not that men might then and there consider what God hath done, and is doing? He can do little in his chamber, as a christian (that might not be done elsewhere) that knows not how to meditate and pray there: nor can the latter be well performed without the former. Therefore the Psalmist doth well join those two together, Psal. 19.14. saying, Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord. Sure I am, Affliction calls for a great deal of seriousness, even to a degree of sadness. James 5.1. Go to now you rich men, weep and howl for your miseries which shall come upon you. And should they not weep as much for those that are come upon them already, and can no ways be prevented? Now great seriousness there cannot be, where there is no musing, and considering; and wheresoever considering is (such as ought to be) there must needs be seriousness. I shall think that man despiseth the chastening of the Lord (which is strictly forbidden Heb. 12.5.) who is not thereby put upon considering such things as are behooveful for him, and suitable to the circumstances under which he is. So much is hinted to us by these words, Isa. 5.12. They regarded not the work of the Lord, neither consider the operation of his hands. Methinks the punishment threatened in that case, seems to speak that there is contempt of God in the sin (said I only threatened, yea executed.) For there is not only a woe to such v. 11. but in the 13. verse is added, Therefore my people are gone into captivity. And v. 14. Therefore hell hath enlarged herself, and their glory, and their multitude shall descend into it. Doubtless it is a great sin in God's account that procures so great a punishment. Who can perform the grand duties of an afflicted state without considering? who must not of necessity consider (and as the Poet calls it, in sese descendere, go down into himself) if he will search and try his wales, and turn to the Lord, as that afflicted Church is exhorted to do, Lam. 3.40. But surely that proof is ex abundanti, which is more than the express command in the first cited text, and in others parallel with it. Deut. 8.5. Thou shalt consider, that as a man chasteneth his son, so the Lord chasteneth thee: where both the matter and manner of their chastisement seemeth to be proposed to their consideration, viz. that God had punished them, and how. But I have produced these proofs rather as motives to excite our wills and affections to so hard a work, than as arguments to prove so easy and manifest a truth.  
If the question be put, what are the things we should consider of in an evil day? it must here receive but a general answer, for to answer it particularly, and with reference to that amazing judgement by fire, which lately befell the great City, will be the drift and substance of all our ensuing Meditations and Discourses? Yet I shall venture so far forth to prevent myself, and anticipate what is behind, as to say, that it is our duty in an evil day to consider, first, what may make for our own humiliation, and principally these two things, viz. the greatness of our own sins. Lam. 3.8. Jerusalem hath grievously sinned, therefore she is removed. Also the greatness of the judgements of God that are upon us. (For as sins, so judgements ought not to be extenuated.) Lam. 4.6. The punishment of the daughter of my people, is greater than the punishment of the sin of Sodom, that was overthrown in a moment. Secondly, what may make for the vindication of God, as just and righteous in all that he hath done against us. To that purpose are the ensuing expressions of Scripture, Job 34.23. God will not lay upon man more than is right, that he should enter into judgement with him. Pharaoh himself could say, The Lord is righteous, but I and my people are wicked. And this was when God reigned down bail and fire upon him. Exod. 9.27. and so said Rehoboam, when Shishak came against him, 2 Chron. 12.2. Shall such as they justify God, and shall not we? saying with the Prophet Jeremy, Lam. 1.18. The Lord is righteous, for I have rebelled, etc. And as he elsewhere, Man for the punishment of his sin. And then the causes of our Afflictions, those we should also consider of, remembering that trouble springs not out of the dust. We should look at God as the efficient cause of all out miseries. Lam. 2.17. The Lord hath done that which he hath devised, he hath thrown down, and hath not pitied; and in that Chapter we find the hand of God owned in every verse for ten verses together.  
Neither is it less needful to consider what are the meritorious and procuring causes of all our miseries. So Lam. 3.42. We have transgressed and rebelled, thou hast not pardoned. And Lam. 1.6. Jerusalem remembered not her last end, therefore she came down wonderfully. Nor may we forget the final cause, or God's primary end in sending them (which is of all the rest most comfortable to consider.) So saith Moses to the Israelites, Deut, 8.2. Thou shalt remember the way which the Lord thy God led thee, this forty years in the Wilderness to humble thee, and to prove thee, etc. Also, Heb. 12.10. But he chasteneth us for our profit, that we might be made partakers of his holiness. Again, we ought to consider, what are the duties that are incumbent on us in a time of Adversity; what is the Law, and the Decorum of that condition; and how we ought to behave ourselves under the rod of the Almighty, viz. Humbly, Patiently, Circumspectly, etc. of which we shall have occasion to discourse more fully hereafter. The next thing to be considered at such a time, is, how and wherewithal we may be able to support and bear up our own hearts, and the hearts of others in an evil day. David saith, Psal. 119.50. This is my comfort in my affliction, for thy word hath quickened me. Which may be thus construed, that it was a comfort to him in his afflictions, to think that the Word of God had been a quickening and inlivening word to him, which to many others is but as a dead letter. One end of Gods vouchsafing us his Word, is said to be, that we through patience and comfort in the Scripture might have hope, Rom 15.4. and that we should endeavour to comfort others, is evident, from 2 Cor. 1.4. where God is said, to comfort his people in all their tribulations, that they may be able to comfort others that are in any trouble, by the comfort wherewith themselves are comforted of God. One thing more I think of, that should be considered by us in a time of adversity; but shall not presume to say that and the rest I have mentioned, are all; and that is, how and by what means we may in God's way, and without sin, in God's due time obtain deliverance, as Paul in another case cries out, who shall deliver? we read in 1 Cor. 10.13. that God will together with the temptation also make a way to escape. How to find out a way of escaping, is the care of all men, or of the most, but how to find out that way which God hath made for our escape (which is always a lawful and a regular way,) that should fall under our consideration; as also how to avoid and shun all other ways of escaping, though ever so easy to us. Now have we so many things to consider of in an evil day? then O my soul here is work for thee, as much as ever thou canst turn thyself to; Gird up thy loins and set about it. Now if ever, is a time for serious consideration, for who knows not that it is a time of great adversity and rebuke, and needs it must, when the most famous City in these three Kingdoms (that was lately such) is become a very ruinous heap, Now London, the glory of three renowned Kingdoms, is made almost like unto Sodom and to Gomorrah. Surely that man hath lost his thinking faculty, that cannot think of this; and he that is not sensible of it, is past all feeling, and seared as with a hot Iron. O my soul, I scarce know what to think of thee, that thou hast considered this no more: Much less know I what to think of those that have not considered it so much, as seeming to think of nothing else, but how they may make provision for the flesh, to fulfil the lusts thereof. How many thought they could have said when time was, If I forget thee O London, let my tongue cleave to the roof of my mouth, which yet have almost forgotten poor London? and now God hath burned it round about, scarce lay it to their hearts. Methinks we are in an age in which are more Pharaohs than of any other sort of men; infinite wisdom, can scarce invent judgements that will awaken and make us look about us, and consider. The Iron age is a name too good for us. Fire with the addition of some small matter besides, as vinegar, etc. will melt Iron, but will not melt us, it will make that capable of any impression, or to be cast into any mould, but it will not do so by us.  
Lord I see the heart of man will yield to nothing but thyself. It can play with judgements and plagues, though they were greater than those which came upon Pharaoh, and so far forth contemn them as scarce seriously to consider of them, at leastwise when past and gone. Nor yet whilst present, and incumbent as they ought to do. Thou who hast created a day of great adversity, such as we never looked for, create I beseech thee in me, and in others, a heart duly to consider it, and together with it, the things that do belong both to our present, and future, to our temporal and eternal peace.   

DISCOURSE II.  

Of God's being a consuming Fire.  
THree several times do I call to mind the holy Scripture, saying expressly (besides what it mentioneth elsewhere to the same effect) that our God is a consuming Fire, twice in the old Testament, and once in the new. First by way of caution, Deut. 4.23, 24. Take heed to yourselves, lest you forget the Covenant of the Lord your God, which he hath made with you, and make you a graven Image, or the likeness of any thing, which the Lord thy God hath forbidden thee. For the Lord thy God is a consuming Fire, even a jealous God. Secondly, by way of comfort, Deut. 9.3. The Lord thy God is he which goeth over before thee as a consuming Fire, (meaning) to their enemies, as the next words do show, he shall destroy them, viz. those children of Anak, of whom they had learned to say who can stand before them? vers. 2. them and their Cities great and fenced up to Heaven, as they are called, vers. 1. Thirdly by way of counsel or positive exhortation unto serving God acceptably, with reverence and godly fear, Heb. 12.28. For saith the text, vers. 29. Our God is a consuming Fire. And well may God be so styled, not only effectiué, as he is the first cause and author of all those fires that consume houses, Towns, and Cities, as God is pleased to own, Isa. 42.25. That he had set Jacob and Israel on fire round about, nor careth the great God who knows, yea he would have all the World to know that all evil of punishment, as such, and so far forth as it is only such is from himself, Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? But not only in that sense may God be called a consuming Fire, for that he is so essicienter (as Christ upon such, an account is called the resurrection and the life) but also and chief because the fire, of all Elements, yea of all inanimate creatures, seems to bear the greatest resemblance of God, in respect of more than one of his glorious attributes, as namely of his irresistible power, his awful presence, and affrighting Majesty, his impartial and devouring severity, his consuming anger, etc.   

Of the strength and power of Fire.  
What creature here below so powerful as fire? who or what can stand before it? how applicable unto fire are many of those expressions, whereby God in his answer to Job, sets forth some of the most untameable creatures, as that which is spoken of the wild Ass, Job 39.7. He scorneth the multitude of the City. Did not the fire do so? and that of God, concerning Behemoth, Job 41.4. Will he make a Covenant with thee? wilt thou take him for a servant for ever? Who can master fire, though it be never good, but when it is as a servant? also in some sense those words in the 27. vers. may be applied to this powerful Element. It esteemeth Iron as straw, and Brass as rotten wood: also those words in the last verse, He beholdeth all high things, He is a King over all the children of pride. Methinks some lofty expressions which are used concerning God himself, are more applicable to fire, than to any other creature. It is said of God, Isa. 40.15. That he taketh up the Islands as a very little thing. So doth fire, though not whole Islands, yet things of great bulk, as houses, Churches, and such like, which are easily blown up by it, as it were at one breath or puff. It darts them up into the air in an instant, like a fleet arrow shot from a strong bow. Cranes though made on purpose to mount heavy things, yet are long in doing it, yea seem to squeak and groan in raising one great beam at a time, as if the burden were more than they could well bear, whereas this Giant Fire, if I may so call it, makes nothing of it to take whole houses upon its back, with all their weighty beams, massy stones, leaden roofs, lumbering goods, and mount them into the air presently. Moreover it is said of God, vers. 16. That Lebanon is not sufficient for him to burn, nor the beasts thereof, sufficient for a  offering. Surely London was far before Lebanon, and yet when the most of it was burnt up, did the fire say it was enough? Can not that ravenous Lion have devoured the Suburbs presently, with as great an appetite, as it had done the City, if the great God had not stopped its mouth, or plucked away its prey?  
Doth not Solomon rank fire amongst the Cormorants that are never satisfied, Prov. 30.16. Who can write (or almost think) what Fire can do? what building so high, (be it beacon or steeple) that fire cannot presently climb to the top of it? What mettle so hard that fire cannot melt it, such as the fire may be? It was only for haste that it left the outsides of Churches standing, picked out the meat as it were, and left the bones untouched. In length of time it could have so calcined those bricks and stones, as to have made them good for nothing, but ready like the Apples of Sodom, presently to crumble to dust. But should I think of all that fire can do, I must think of nothing else. I less wonder at those Heathens that did worship fire, than at those who worshipped any other creature, sigh no visible creature is so great an emblem, or so lively a picture of the power of God. Yet did they very ill to worship it, sigh the power of fire (though great) is but finite, and as much transcended by the power of God, as itself transcends the power of other things.   

Of the Power of God transcending the power of Fire.  
If a little Fire, one single Fire, taking its rise, (it may be) but from a spark or two, can do such great things, what cannot he do who made all the Fires in the World, and that of Tophet or Hell to boot! which is greater than all the rest, the Pile whereof is much wood, and the breath of the Lord, like a mighty stream of brimstone kindleth it. Isa. 30.33. How powerful is he that hath all the Fires in the World at his beck, ready to execute his pleasure? Psal. 148.8. Fire and hail fulfilling his Word. He that hath an host of fires wherewith to fight his battles, and avenge his quarrel, can easily encounter all his enemies, if all the World were such. If it be made appear that the power of God be far beyond that of all the fires in the World, who then can deny his power to be incomparably great? and that it is so, we may plainly see, for that God suspends the influence of fire at his pleasure. Witness the three Children, who though in midst of a burning fiery furnace, yet not so much as a hair of their heads was singed, nor had the smell of fire passed upon them, Dan. 3.27. He can do more than fire, who can so limit fire its self, that it can do just nothing. God forbidden I should adore fire, as the heathen did: but he that can do what he will by fire or without fire, yea against Fire itself, he I say must needs be worthy of humblest adoration; and that in reference to his power.   

Of the dreadfulness and terribleness of fire.  
Neither do we see in Fire a representation of the power of God only, but also of his awful and terrifying presence. If we do but hear people crying out, either by day or night Fire, Fire, how doth it affright us, as if a potent enemy were at out Gates! but if we come and see it is so indeed, and that we are not abused with a false alarm, how much more terror doth that strike us with? (our eyes then affecting our hearts, and causing them even to sink and die within us: how ghastly did men and women look? how distractedly did they run about! how did their hair even stand an end! how little did they know what they said or did, whilst with safety enough to their persons they did at a sufficient distance gaze at the Fire, consuming their own and other men's houses! had they themselves been in their houses at the same time, as at other times, they might have been, burnt in their Beds, some fast asleep, others but newly awake) the fire might possibly have had only dead Carcases to consume, as having been first killed by the greatness of their fears. Read Heb. 12.21. where it is said, so terrible was the sight of Mount Sinai, that burned, verse. 18, that Moses said; I exceedingly fear and quake, (even that Moses, that did not fear the wrath of Pharaoh, could not without trembling stand and behold Mount Sinai all on fire. And yet what is it to see the most dreadful Fires, in comparison of what it is to feel or live amidst the smallest flames? To lie or think of lying one hour in a fiery Oven, were much more terrible, than to have stood at a distance and beheld Sodom or any other City all in flames. Wonder not then that sinners in Zion are afraid, whilst they say; who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burn? No execution so terrible to men as that which is performed by fire, and therefore that is reserved for the greatest of malefactors, as wizards, witches, and such like; unless when bloody Papists have had the dispensing of it and then it was the portion of the choicest Christians, Saints and Martyrs. They forsooth will provide fiery Chariots for God's Elijah's to ascend up to heaven in. But we know that kind of punishment is due only to the worst of men, because the greatest of earthly punishments, and the most like to hell. If Fire be not exceeding terrible, why did the generality of men fly before it as fast as they could, and leave all that was near it, to its mercy, or rather cruelty? yea it is commonly reported, that some of the strongest and most undaunted bruits, as Wolves and Bears and Lions, are kept in awe by Fire, and dare not approach it. So that Fire is as it were a wall of defence to Men against those savage enemies. If the Lion roar, saith the Scripture, shall not all the ●easts of the Forest tremble? and yet himself trembles at the sight of Fire. In a word, if it be the professed opinion of Papists, (as I think it is) that all persons, and consequently themselves must abide, for some time more or less, in the Fire of Purgatory: I wonder that every person so believing, should not live in continual horror, crying out as those finners in Zion? Isa. 32.14. Who can dwell with devouring fire? were it but for the space of a few months or days, much more for many years together? (and in a smaller time, few of them seem to expech a release from that place of torment; though they have advantages for that purpose above most other persons.) If it were possible for a man to lie but one day in fire unconsumed, and he did know and believe he should do so; would not the expectation thereof anticipate the comfort of hi● whole life? From that natural dread of fire that is in men, and every man's apprehensiveness of that kind of torment, being intolerable; I am led to think, that all Papists are either miserable, or hypocritical; miscrable in believing an uncomfortable lie viz. the doctrine of Purgatory; or hypocritical, in not believing that which they profess to own, as a great and necessary truth. But enough as concerning the terribleness of our material Fire.   

Of the terribleness of God.  
Consider we now whether the great God be not also exceeding terrible in that respect, fitly styled a consuming fire. Deut. 7.2. The Lord thy God is amongst you, a mighty God and terrible also. Deut. 10.17. and Nehom. 1.5. The great and terrible God, that keepeth Covenant. And Job 37.22. With God is terrible Majesty. And Psal. 65.5. By terrible things in righteousness wilt thou answer us, O God, etc. and Psal. 66.3. Say unto God how terrible art thou in thy works? Psal. 68.15. O God thou art terrible out of thy holy places. Psal. 76.12. He is terrible to the Kings of the earth. Jacob had a great dread of God, when God spoke no other than good and comfortable words to him: when he saw God standing above the ladder, which was showed him in his dream, Gen: 28.13. see v. 16. and 17. And Jacob awaked out of his sleep, and said, surely the Lord is in this place. And he was afraid and said, How dreadful is this place, This is none other than the house of God, and this is the gate of Heaven. The gate of Heaven, and yet dreadful, as God was in that place. God at that time spoke nothing but promises and encouragments, yet did Jacob tremble at his presence. Our God is fearful even in praises. If Jacob did but dream of God, he was filled with awe, and that not only whilst the dream lasted; but when he aw●ke, and knew he had but dreamt. If God be so terrible when he is pleased, what is he when he is angry? Psal. 76.7. Who may stand in thy sight when once thou art angry? God was friends with Moses when he told him, Gon. 33.20. Thou canst not see my face, for no man can see me, and live. And v. 22. whilst my glory passeth by, I will put thee in a cleft of the rock, and will cover thee with my hand whilst I pass by. v. 23. And thou shalt see my back parts, but my face shall not be seen. Much of the terribleness of God is insinuated in that strange passage, Exod. 33.3. I will send an Angel before thee; for I will not go up in the midst of thee, lest I consume thee. Here we read of God wishing the Israelites to let him go from amongst them, because his terror was such; but elsewhere concerning the men of Bethshemesh sending God from amongst them (like those Gadarens that besought Christ to departed their coast) 1 Sam. 6.20. Who is able (say they) to stand before this holy Lord God, and to whom shall he go up from us? v. 21. And they sent to the inhabitants of Kirjath-jearim, saying, Come ye and fetch the Ark of the Lord up to you. Namely, because God had slain fifty thousand three score and ten of the Bethshemites for looking into the Ark. Much like to this were the words of Peter to Christ, Luke 5.8. Depart from me, for I am a sinful man, O Lord. Let the Prophet Isaiah tell you how awful the presence of God is, whom you find thus crying out, Woe is me for I am undone, for I am a man of unclean lips; for mine eyes have seen the King, the Lord of Hosts. How full is the 18. Psalms of expressions setting forth the awful Majesty of God's presence, from v. 7. Then the earth shook and trembled, the foundations of the hills moved and were shaken, because he was wroth. But to quote all that might be quoted to that purpose, were to transcribe a great part of the Bible.   

Of the Anger of God represented by Fire.  
Therefore O my soul, pass on and think of something else, in which the parallel holds betwixt such Fire, as that whereby our famous City was lately burnt to ashes, and God himself, who is styled a consuming Fire. Once again, As the power and awful presence of God are livelily represented to us by this material Fire: so also is his anger, and that both as to the essence and nature of it; as also to several attributes (if I may so call them) of that attribute of God, viz. his wrath. As namely, the impartialness of it, like fire, that spareth neither one thing nor another: as also the fierceness of it, and its consuming destroying nature, to which might be added the intolerableness of it, etc. First we know it is the nature and property of Fire to act, as if it were in a great passion, and yet it never is in any, nor is it capable of any. Thus saith God of himself, Isa. 27.4. Fury is not in me; that is, I am in no passion (neither can he be) yet adds, who will set the briers and thorns against me in battle? I would go through them, I would burn them together. Such things as are the usual effects of anger are frequently done by God, but such an affection as wrath in Man is, can no ways consist with those perfections which are in God, no more than with the nature of fire upon other accounts.  
I must not forget that I was even now speaking of the impartiality of Fire, as one property of that Element by which it resembleth God. Fire is no respecter of persons or things: so their nature be but combustible, it spares neither one nor the other. May I not allude to those words 1 Cor. 3.12. If any Man build upon this foundation Gold, Silver, precious Stones, Wood, Hay, Stubble. Here are variety of superstructures mentioned; but the Fire buries all in one common heap; lays the gold and precious stones amongst the rubbish, as well as the wood, hay, and stubble. It mingles Flint stones and Diamonds: Pebbles and Jewels in one and the same Grave. As is said of Death. Eque pulsat pauperam Tabernas, Regu●●que turres; the like may be said of fire. It as soon takes hold on the Palaces of Princes, as on the Cottages of Peasants. And is there not the like impartiality in the great God? His anger knows no difference betwixt small and great, high and low. Psal. 76.12. He cutteth off the Spirits of Princes: he is terrible to the Kings of the Earth. Did he not sink rebellious Pharaoh, as low in the red Sea, as any of his common Soldier's 〈◊〉 did he not give his carcase in common with theirs, to be meat to the fishes of that Sea? See Isa. 9.14 15. The Lord will cut off from Israel head and tail: The ancient and honourable, he is the head, etc. Isa. 10.12. I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks: verse. 26. And the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian at the Rock of Oreb: Judg. 7.25. and the Psalmist speaking of Sisera and Jabin: the latter of which was the King of Ca●●●●, and had 9000 Chariots of Iron. Judg. 4.3. (〈◊〉 Sisera was his General) saith of them, that they perished at Endor, and that they became as 〈◊〉 for the Earth. Psal. 83.10. See what God did to Nabuchadnezzar, Dan. 5.21. He was driven from Men, and his heart was made like the beasts, and his dwelling was with the wild Asses: they fed him with Grass like Oxen, and his body was wet with the dew of Heaven, till he knew that the most high God ruleth in the Kingdom of Men, and that he appointeth over it whomsoever he will. Mu Jehojakim needs be buried in state, because he was the Son of Josiah King of Judah, and did succeed him in the Throne? No, saith God, Jer. 22.19. He shall be buried with the burial of an Ass, drawn and cast forth beyond the Gates of Jerusalem. Thus the anger of the great God (like fire) puts no difference betwixt them that sit on Thrones, and those that go from door to door. Hence that in Psal. 2.10. Be wise oh ye Princes, etc. Serve the Lord with fear, etc.  
I observe another property in fire, and that is great fierceness and eagerness: so that for that matter there is no other creature comparable to it. A she Bear rob of her Whelps. A Bull in a Net, full of the sury of the Lord, is not half so fierce as fire. I would see either of them two in an angry humour gnaw great beams of Iron in sunder, and make them crumble to dust: or let them but make some massy Oak beams presently fly in two, in token of their rage; but if they can do neither, fire exceedeth them in strength and fierceness; but yet not so much as its self is exceeded by the fierceness of the wrath of God; for whose wrath the Scripture hath no Epithet more common, than that of fierce, Num. 25.4, 32, 14. and Psal. 88.16. Thy fierce wrath goeth over me: and in the abstract, Psal. 78.49. He cast upon them the fierceness of his anger: and Nahum. 1.6. Who can abide the fierceness of his anger? The power and fierceness of fire may be conceived of, and we may fear as much or more hurt than the fire can have opportunity to dous; yea this time, many of us did fear it would have done more hurt: but the wrath of God is beyond all that our minds can comprehend. Psal. 90.11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath: The wrath of God is a vast Ocean, (as I may call it) his judgements are a great depth, and fire is but one stream of that Ocean: and therefore fire can be nothing like so fierce as is the wrath of God. Sword and Pestilence are two other streams of the wrath of God, and there are many more, by which you may judge how fierce the main Ocean is, every arm and rivulet whereof runs with such a mighty torrent. In how many channels of distinct punishments did the wrath of God break out upon Pharaoh, and his people? and yet towards them he did not stir up all his wrath neither.  
But the next property of the wrath of God, viz. its consuming devouring nature (which fire may represent to us as much as any earthly thing) will plainly prove, that divine anger is exceeding fierce. Which of all the creatures God hath made is so able to destroy, so profound to make slaughter as fire is? And is it not in that respect an Emblem of the wrath of God? What manner of expressions are those, Deutr. 32.22. A fire is kindled in mine anger, and shall burn unto the lowest Hell, and shall consume the Earth with her increase, and set on fire the foundations of the Mountains: also Psal. 90.5. They are like the grass which groweth up. In the morning it flourisheth, in the evening it is cut down, and withered. For we are consumed by thine anger. Also Psal. 46.8. Come behold the works of the Lord, what Desolations he hath made in the Earth. How doth the wrath of God consume persons, not only as to their estates, but as to their inward comforts, which are far more precious: Psal. 39.11. When thou with rebukes dost correct man for iniquity, thou makest his beauty to consume away like a moth. Yea how the wrath of God consumes Families. Job 31.12. It is a fire that consumeth to destruction, and would root out all mine increase; Meaning that the wrath and curse of God, which the sin he there purgeth himself from, viz. Adultery, would procure that which would do so, that might root out all his increase both as to estate and offspring, etc. might quite consume his Family. Of God's wrath consuming Towns and Cities, we have many sad instances, as namely in Sodom and Gomorrah, in Jerusalem, Sometimes the glory of the whole Earth. And a much more modern and sad instance as to ourselves in London its self (with tears be it spoken) which none of us ever thought to have survived. Yea whole Kingdoms have been consumed by the wrath of God, and turned upside down: witness the Chaldean, Persian, and Grecian Monarchies, with several others, but when was it ever heard that a whole Kingdom was destroyed by Fire? These things considered, the consumptions and desolations which are made by Fire may justly put us in mind of those greater desolations which the wrath of God is able to make on persons, families, and Kingdoms.   

Of the intolerable pain that Fire can put men to.  
There is one thing more in Fire, and that is the intolerableness of that pain and misery which it is able to put us to, in reference to which I would yet further parallel it with the wrath of God. I know no pain so exquisite as that which proceeds from Fire. I know no person alive so patiented, as that he is able to bear it, if he be grievously burnt or scalded, till such time as the fire be taken out; that is to say, bear it without doleful moans and outcries.   

Of the greater intolerableness of the wrath of God.  
I think there is no man whose heart would serve him to think of lying in a fiery surnace, such as the three children were cast into. Yet is not Fire its self, got within us, or about us, so intolerable as the wrath of God. It goes by the name of Fiery indignation, Heb. 10 27. not as if it were no worse than fire, but as fire being the most tormenting creature, we know can best express it. It is the sense of divine wrath that wounds the spirits of men, and therefore it is said, A wounded spirit who can bear? that is, none can bear. Prov. 18.14. I read Heman saying, Ps. 88.4. I am ready to die from my youth up, whilst I suffer thy terrors, I am distracted. And v. 16. Thy terrors have cut me off. And David, Psal. 38. There is no rest in my bones because of my sins. And v. 8. I have roared by reason of the disquietness of my heart, as being under a sense of God's wrath. v. 1. Rebuke me not in thy wrath. Whosoever said any thing may be borne but the wrath of God, doubtless meant very well; but he had spoken better, and past all exception, if he had said, Any thing may be borne better than the wrath of God. There is no vial that scalds like to that. If Francis Spira whilst despairing in his bed, had been burning at a stake instead thereof, I question whether that material fire would have put him to so much misery as did the anguish of his mind, overwhelmed with the apprehensions of divine wrath, and of his future dwelling with everlasting burn. If hell its self be a fire kindled by the breath of God's wrath, as it is said of Tophet, that the breath of the Lord like a mighty stream of Brimstone kindleth it. Surely the wrath of God is much more intolerable than any visible, or culinary fire whatsoever.  
I see then the Spirit of God, according to his manner, hath couched much sense in a few words, when he tells us that our God is a consuming fire. There being such a likeness as is betwixt the Creator of all things and this creature; I desire as oft as I behold fire, to think of God, whilst I admire the scarcely resistible power of Fire, let me ever adore the utterly irresistible power of him that made and governs it. Whilst it amuseth me to think what work and havoc Fire can make in a few days or hours. Be amazed, O my soul, to consider what greater desolations God can make in the twinkling of an eye, and with a word of his mouth. If he will but speak concerning a Nation, to pluck it up, or pull it down, it will be done presently. Jer. 18. with him it is but a word and a fatal blow. Methinks it doth not only help my meditation of, but facilitate my belief concerning the greatness of the power of God; Impartialness of his revenging Justice: Severity and Fierceness of his anger: Intolerableness of his displeasure: when I see so much of such things as these in one of his creatures, which in our houses we prefer to no better place than our chimneys, and are unwilling even there to place it, or suffer it to ascend too high. May I think of Fire more frequently and solemnly than otherwise I should, for those resemblances of God which are to be found in it. I confess, to think of God by the name of Love, as he is called, 1 John 4.8. & 16. is more pleasing, and may better suit us under great dejections, but to meditate of God as a consuming fire, may profit us more, when our hearts (which is too usual) want that due awe of God which should preserve them from sinning wilfully against him. If God be Fire to sinners, let us not dare to be as Tinder, or as Gunpowder to Sin and Temptation. If we come not near a dismal Fire but with trembling hearts, let us not approach God but with holy reverence, and let us learn to tremble at his word, which also is compared to fire. Yet lest I dwell too long upon this one subject to the prejudice of others, I will content myself with the addition of a few plain Corollaries, so easy to be drawn from Gods being a consuming Fire (in the sense given of it) that he which runs may read them. If God be Fire, woe to them that are bria●s and thorns. Isa. 27. he will consume them. If God be Fire, it concerns us to prove ourselves and our work, for the Fire shall make all things manifest, 1 Cor. 3.12. If we lay chaff and stubble, though upon a good foundation, our work will be burnt up, and ourselves saved, but so as by Fire, that is, with great difficulty, and much ado. What impunity can great ones promise themselves, if God be as impartial towards all sorts of sinners, as Fire is towards all combustible things? If the wrath of God be more intolerable than Fire, who would not fear to offend him? If the power of God be more irresistible than Fire itself, who would set himself against him? or who can do it and prospero? yea, who would not labour to have God on his side? For who can be against us (that is to any purpose) if God be for us. Is God so able to destroy, let me be none of his enemies. Is he Fire, then O that I might be Gold, for if so, though he may purge me, yet he will not consume me. In a word, is God a consuming Fire, then knowing the terror of the Lord, Let us consider what manner of persons we ought to be in all holy conversation and godliness.    

Meditations and Discourses of the Reasons that are found in Scripture, of Gods bringing the Judgement of Fire upon a person or people.  

MEDITATION I. Of the sins for which God sent Fire upon Sodom and Gomorrah.  
THe first pernicious Fire of which we read in Scripture, was that which fell upon Sodom and Gomorrah, Gen. 19.24. The general cause of it, was that which was told Abraham, Gen. 18.20. And the Lord said, because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, But their particular crimes are set down, Ezek. 16.49. where God upbraiding Jerusalem, saith, Behold this was the iniquity of thy sister Sodom, pride, fullness of bread, and abundance of idleness was in her, and in her daughters, neither did she strengthen the hand of the poor and needy v. 50. And they were haughty, and committed abomination before me, therefore I took them away as I saw good. Now what that abomination was which they committed, I think St. Judas tells us most plainly, Judas 7. Even as Sodom and Gomorrah and the Cities about them, giving themselves over to Fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of eternalsire. Now the three first crimes charged upon them, viz. Pride, Idleness, and Fullness of bread, did make way for the last, viz. their being given up to Fornication. Pride prepares for uncleanness; as it disposeth persons to those habits and gestures which tempt others to tempt them to wantonness: witness the great pride which some take in going extremely naked, whence it often happens to them as to Hezekiah after that he had shown the King of Babylon's messengers more of his treasure than was fit for them to see. Isa. 39 it was not long after that the Babylonians came and took away all he had from his children, and carried both them and theirs into captivity. One meeting a boy with a basket of chickens wide open, asked him how he would sell them, who answering him they were not to be sold, he replied to the boy again, Then fool shut thy Basket. But that by the way.  
It comes to pass by the judgement of God, that proud persons often prove unclean, because uncleanness is a disgraceful sin, and so the more fit for proud persons to be left unto, in order to making them more humble. For of him that committeth Adultery Solomon saith, Prov. 6.33. A wound and a dishonour shall he get, and his reproach shall not be wiped away. Persons by that sin are said to dishonour their own bodies. Rom. 1.24. Also that very complexion which is most samed for proud, is generally observed as most prone to uncleanness, and 'tis too commonly seen that a fantastical (which is a proud) habit, and a filthy heart go together; and those places are generally most notorious for lust, that are most infamous for pride; as if those two weeds delighted to grow in the same soil; proud spirits and proud flesh go usually hand in hand. And as for Fullness of bread, by which we are to understand Gluttony and Luxuriousness in the use of meats, that is as great a handmaid to Lust as Pride can be. Jer. 5.7. When I fed them to the full, than they committed adultery, and assembled themselves by troops in the harlot's houses. v. 8. They were as fed horses in the morning, ever one neighed after his neighbour's wife. (He adds v. 9 Shall I not visit for these things, saith the Lord, and shall not my soul be avenged of such a Nation as this?) Sine Cerere & Baccho friget venus. But where Ceres and Bacchus, that is, meats and drinks are used immoderately, Lust becomes outrageous: and then if abundance of Idleness be superadded as a third pair of Bellows to blow the Fire, it cannot but flame out excessively. For much Idleness is that which imps Cupid's wings as much as any thing, and is the very feathers that make his darts to fly. The Poet knew that full well, who said, Otia si tollas periere cupidinis arcus. No weed grows more generally in great plenty in the soil of men's hearts, than lust doth, in case they suffer them to lie fallow, and unmanured, in case they be not ploughed up by honest labour and sowed with the seeds of better things. Now these I have mentioned were but the underling sins of Sodom, which had their eyes upon another sin (as the eyes of a hand maid are towards her mistress.) The mistress whom they all served and did homage to, that was the lust of the flesh, in which they received their consummation, and as St. James saith, ●●●st when it hath conceived bringeth forth sin, and sin when it is sinsshed bringeth forth death. So Pride, Idleness, and fullness of bread, when they have conceived, bring forth lust. We may not omit one sin more which is charged upon Sodom, and did help to burn it; and it is set forth in these words, Neither did she strengthen the hands of the poor and needy. She was too proud to look upon the poor; she had fullness of bread, but supplied not the necessities of others, out of her own superfluities; she was idle herself, but did not set the poor to work, or not reward them for it, as those mentioned, Jam. 5.3, 4. The rust of your gold shall eat your flesh as it were fire. Behold the hire of the labourers which is kept back by you, crieth, etc.  
Now let us consider how proper and suitable it is for such offences as these to be punished with Fire. No creature levels things, or brings them into the dust sooner, or more than Fire. Therefore it is a fit punishment for pride, which must take a fall. Idle persons are drones, and drones must be driven from their hives (Ignavum fucos pecus a praesepibus arcent;) & what can do it so easily as fire? And as for those that are given to luxury, or fullness of bread, no such compendious way to punish them, as by setting that cormorant Fire, to cat them out of house and home. Then as for uncleanness, it is no wonder if that consume Towns and Cities, being a Fire itself, so called Job 31.12. It is a fire that consumeth to destruction, etc. Who can carry Fire in his bosom, and not be burnt? We see that ordinarily burns the bodies of men (as to part) and they express their malady, by telling us they have got a Burn, or are Burnt. Sometimes it costs them their noses, as if that organ of smelling had rather quit the body, than endure that stench which the rottenness thereof annoys it with. They that escape so, (though that be sufficiently ill-favoured, and no honourable scar) come off better than many of them do, who mourn at last, when their flesh and their bodies are consumed, Prov. 5.11. implying, that some do lose not only their noses (which are as it were the spout of their bodies) in that cursed service, but as it were the main fabric, this Fire burning down to the ground. But why should unmercifulness be punished with Fire? L●● St. James tell you the reason of that, Jam. 2.23. For he shall have judgement without mercy, who hath showed no mercy. No executioner of wrath more sit to dispense judgement without mercy than fire is, and that is the portion of them that show no mercy.  
And now poor London, how loath am I to trample upon thy dust: or to speak so harsh a word to thee in thy misery, as to say, that in the forementioned respects thou mightest have shaken hands with Sodom, and called her sister, as God was pleased to speak to Jerusalem, concerning her sister Sodom. Yet because being deeply humbled under God's hand, is the way to be lifted up; in order thereunto give me leave to say that even in thee, O London, (though not in thee only, nor in thee chief) were found Pride, Fullness of Bread, and abundance of Idleness; neither did many of you strengthen the hands of the poor and needy, as you might, and aught to have done. Nor caused thou purge thyself from the guilt of much uncleanness, which was in the midst of thee (that abomination as it is called in the sight of God. Ezek. 16.50.) Was it to be seen by the garb of London, and the gallantry of Citizens living, and by that breadth and port they did bear, that God had been taking them down several years together, plucking off their plumes by a devouring Pestilence, consuming war, huge dearth of trade, that God had been calling to them, to put off their ornaments, that he might know what to do with them? I say was this to be discerned by the equipage in which men lived? were not the expenses of many far above the proportion of their estates (when yet they need●● not to have been so) and their spirits yet higher than their expenses? what may we call this but Pride? And as for fullness of bread, I wish that Epicurizing had not been too much in fashion, that there had not been slaying of Oxen, and killing of Sheep, eating Flesh, and drinking Wine, when God called for weeping and mourning, as it is, Isa. 22.12. For it is added, Sarely this iniquity shall not be purged away till ye die. And whereas abundance of Idleness is further charged upon Sodom, it were well if those expressions used Deut. 28.56. where we read of the tender and delicate woman, which would not adventure to set the sole of her foot upon the ground, for delicateness and tenderness, were not applicable to too many of that sex; and that others like the Athenians, had not spent most of their time in hearing and telling some new thing. An idler people could not be, than many were in that great City, whereof themselves would have been sensible, if they had but seen the pains and industry which is used by many or most people dwelling in Villages, and Countrey-places, that are always in action, as the Poet saith of the Husbandman, Redit labor actus in orbem. And as for matter of uncleanness, why was it that very Apprentices were ready to pull down houses upon that account (though having no commission either from God or man; they did not well to attempt it) if Stews and Brothel-houses had not been too notorious? As for not strengthening the hand of the poor and needy, that is by a due relief, how could they otherwise choose than be guilty of it, who weakened their estates by idleness, lavished them upon their pride, exhausted them by their luxury, spent them upon their uncleanness, which as so many Cormorants devoured that which might and ought to have been given to the poor: I see then there are moral causes of evil as well as natural, and these are some of them. He is brutish that thinks otherwise. Do not the ends and interests of men sway the World, next to God himself, and what are they but moral causes: and if such be to be taken notice of, why not sin, which is more considerable than all the rest?  
Then O ye late Inhabitants of that famous City, which is now in ashes, as ever you desire it should flourish again, repent of your pride, fullness of bread, abundance of idleness, neglect of the poor, and abominable uncleanness, so many of you as were guilty of all, or any of these (for all were not;) and let others mourn over them that have sinned, and have not repent, that God may repent of the evil which he hath brought upon you, and may build up your waste places in his good time. Continue not in the sins of Sodom and Gomorrah, lest their punishment be either not removed from you, or if so, again revived upon you.   

MEDITATION II. Of destroying Fire, procured by offering strange fire.  
WE read concerning Nadab and Abihu, that there went out fire from the Lord and devoured them, and they died before the Lord? Leu. 10.2. Why that heavy judgement befell those two Sons of Aaron (the Saints of the Lord) the preceding verse will tell us, viz. because they took their censers, put incense therein, and offered strange fire before the Lord, which he commanded them not. Their fault was this, God had sent down fire from heaven upon his Altar, Levit. 9.24. It should seem it was the pleasure of God (and doubtless they knew it) that his sacrifice (which one calls his meat, as the Altar his Table) should be kindled and prepared with that fire only, which by continual adding of suel, (as need required) was to be kept from ever going out, (as is supposed) Levit. 16.10. There 'tis said, Aaron shall take a censer full of Coals of fire from off the Altar, and his hands full of incense, and bring it within the veil. Now they presumed to offer incense to God with common fire, which came not from the Altar, before the Lord, and for this they were burnt to death. Upon this passage Bishop Hall (worthily called our English Seneca) reflects thus. It is a dangerous thing, saith he, in the service of God to decline from his own institutions; we have to do with a power, which is wise to prescribe his own worship, just to require what he hath prescribed, powerful to revenge that which he hath not required.   

MEDITATION III. Of fire enkindled by murmuring.  
IN Numb. 11. the first and third verses, I read these words, When the people complained, it displeased the Lord, and the Lord heard it and his anger was kindled, and the fire of the Lord burnt amongst them, and consumed them that were in the utmost parts of the Camp: And he called the name of the place Taberah, because the fire of the Lord burnt among them. It doth not much concern our present purpose to inquire what the cause of this their murr●uring was, which yet is thought to have been want of meat in the Wilderness, and thence the place where they were punished, to have been called the graves of lust, as our Margins do English, (kiberoth hattaavah) neither need we be infallibly resolved what kind of fire it was that God sent amongst them for their murmuring) it is all we need observe at the present, that they were punished by fire, and that murmuring was the sin they were punished for. Our punishment I am sure hath been by fire as well as theirs; ought we not then to examine whether cur provocation was not much-what by murmuring, even as theirs was? were we contented when the City was standing? yea did we not grumble and repine at one thing or other every day? and yet we think we should be more than contented, that is to say, very thankful and joyful, if we had but London again, if that great City Phenix-like might but rise out of the ashes, and our places know us once more. It should seem then, we had enough then to be contented with, and thankful for, but we knew it not, as it is said of husbandmen, Faelices nimium sua si bona norant. If some were in worse condition than formerly, would that justify their murmuring? were not the Israelites in the Wilderness when they were punished for murmuring? and had they not enjoyed a better condition than that in former times? Do we murmurers think that men are to blame? and was not Shimei to blame when he cursed Daiud? and yet David looking higher, viz. unto God, submissively replied, it may be the Lord hath bid him curse me. The Robbers and spoilers of Israel were in fault. Yet seeing it was God that gave Jacob to the spoil, and Israel to the robbers, that was reason enough why they should be dumb as a sheep before the Shearer, and not open their mouths in any way of murmuring. If we so remember our miseries, as to forget our mercies, if we aggravate our evil things, and extenuate our good, if we be so vexed and displeased with men, as if they were sole authors of all our troubles, and as if God (who owes and pays us such chastisements) had no hand in them. If in our hearts we quarrel with God, as if he were a hard master, and had done us wrong, if when we had food and raiment we were not content; if when we had something, and that considerable (and how could our loss have been considerable, if our enjoyment had not been so?) we were as unsatisfied, as if we had just nothing. If so, do not these things plainly prove that we were murmurets many of us? and whose experience doth not tell him that these things were so? how many things have we repined at, that men could not help? as namely the pestilence; now in such cases it is evident, that we have not murmured against men, but against the Lord, Exod. 16.8. Nay, if men be punished far less than their sin● deserve, and yet will not accept of that their punishment, but fret at him that inflicted it, what must we call that but murmuring? And was not that our case? I had almost said, that England even before this fire, was so full of discontent, (whatsoever the cause were) as if all the plagues of Egypt had been upon it, and how after this i● can swell more without bursting, is hard to conceive. So little had we learned good Eli's note, It is the Lord, let him do what seemeth good to him.  
Now if the Law of retaliation be burning for ●urning, as we read it was, Exod. 21.25. How just was it with the great God to send a Fire upon us, for our grievous discontents and murmur? Murmurers are full of heart-burnings against God himself, discontent is a Fire within, that flies and flames up against the great God, as Ahaz said: (who with his tongue did speak but the language of the hearts of many others.) This evil is of the Lord, why should I wait on him any longer? wonder not then if the anger of God have burnt against those that did burn against him, if he hath given us fire for fire. We were always murmuring when we had no such cause as now we have, and now God hath given us, as it were something to murmur for, and yet let me recall myself, that was spoken but vulgarly: For though God should punish us with Scorpions in stead of Rods, he will no tallow us to murmur, but commands us to filence ourselves with such a question and answer as this. Why doth the living man complain? man for the punishment of his sin. Who so considers how unthankful we were for what we had before the fire, will see no cause to wonder at what we have lost, but rather to wonder at this, that such as have lost but a part, did not lose all. For with Parents nothing is more common than to take away those things from their Children quite and clean, for which they will not so much as give them thanks, as not being satisfied with them. Then say Parents, give them us again, you shall have none of them, they shall be given to them that will be thankful for them, yea say they not sometimes in their anger, we will throw such a thing in the fire, before such unthankful Children shall have it. I see London full of open Cellars and Vaults, as it were so many open Graves, and Earth lying by, ready to cover them. How unwilling am I to say that Kiberoth Hat●aavah might justly be written upon them, that is, the graves of those that lusted after more, and by that means lost what they had? If I were one of the murmurers, (as there were few exempted from that guilt) O Lord, I have cause to own thy justice in whatsoever this Fire hath or shall contribute to my loss and prejudice, and also to adore thy mercy, if my share in this loss were not proportionably so great, as that of many others, and those my betters.   

MEDITATION iv Of Rebellion against Moses and Aaron, procuring a destructive Fire, Numb. 16.  
THe sixteenth Chapter of the Book called Numbers, in the 35 verse thereof, tells us, how that a Fire came down from the Lord, and consumed no less than 250 Men that offered Incense, not their Houses, but their very Persons. Some would hardly think that so small a crime (as opposition to Magistracy and Ministry are in their account) should have been the only causes of so heavy a judgement. And yet we find that alleged as the main, if not the only reason of Corah and his Complices being consumed by fire. The Confederates of Korah, Dathan, and Abiram are said to have been 250 Princes of the Assembly, famous in the Congregation, men of renown. Yet when such as they (who one would think might better afford to do such a thing than meaner men) gathered themselves together against Moses, and against Aaron, saying why lift ye up yourselves above the Cougregation of the Lord? and they themselves would be Priests and Princes, as well as they, verse 10. Seek ye the Priesthood also? said Moses to them (ye Sons of Levi.) And in the 13 verse, they qua●rel with Moses, for making himself (which was false, for it was God that had made him so) altogether a Prince over them, as who shall say, they would have no body above themselves, either in Church or State. I say, when they shown this kind of spirit and principle, you see how God punished it. These were right Levellers, if I mistake not; they pretend they would have all to be alike, vers. 3. ye take too much upon you, all the Congregation are holy, every one of them; wherefore then, say they to Moses and Aaron, lift ye up yourselves above others? But to pretend they would have none inferior to them, surely was but a stratagem to bring to pass that they might have no Superiors, or rather that themselves might be superior to all others. This was like to come to good, they would have neither head nor tail in Church or State, or else it should be all head, or all tail. But from these principles of Anarchy and Ataxy set at work (I say) from the displeasure of God against them upon that account) sprang the fire which we there read of.  
Much of this spirit hath been in England within a few years past, when not a few gloried in the name of Levellers, at leastwise in the character and principles of men so called. If any of those embers be still raked up under ashes, I should fear lest a Fire of tumult and confusion might break out from thence, and by their means as soon as any way: nor do I question at all, but that the sin and guilt of such vile and antiscriptural tenets might help to kindle that fire which lately devoured the City. God will not suffer two such great Ordinances, as Magistracy and Ministry, which so greatly concern the good of the World, nor either of them to be trampled upon. St. Judas speaks sharply of such men, calling them filthy dreamers, who despise dominion: and speak evil of dignities: they who would levelly these, the God of order will levelly them, for such are said to perish in the gainsaying of Korah, Judas 11. Of such it is said, in 2 Pet. 2.12. That as bruit Boasts, they are made to be taken, and to be destroyed, and that they shall utterly perish in their own corruption.  
But then if we consider Moses and Aaron, one as a holy Magistrate, the other as a holy Minister▪ that did greatly aggravate the sin of Korah, and his Complices in rising up against, and seeking to depose them, for as such they had a double stamp of God upon them, viz. both as Magistrates, and as good. For as such, they were not only called Gods, but also partakers of the divine nature, and if we must be subject to Superiors, that are naught and froward, 1 Pet. 2.18. much more to them that are good and gentle: the destruction of useful Magistrates and Ministers is one of the greatest disservices that can be done to the World, and will as soon kindle the wrath of God, as almost any sin that men commit. 2 Chron. 36.16. But they mocked the messengers of God, and misused his Prophets, till the wrath of God arose against them, till there was no remedy. Mat. 23.36. There we find these words, O Jerusalem that killest the Prophets, and stonest them that are sent unto thee, etc. Behold your house is left unto you desolate. in Numb. 16.11. Moses told Corah and his Company, that they were gathered together against the Lord. For what is done against Magistrates and Ministers, either as Officers ordained of God, or as good, in their places, is done against God himself, as the abuse offered to a Minister of State, is more against his Prince, than against himself. Those Rebels had some pretence for their insurrection, namely that they were brought into a miserable condition, vers. 14. Thou hast not brought us into a Land that sloweth with milk and honey, or given us fields or Vineyards, we will not come up: meaning that Moses had brought them into a Wilderness, and therefore they would not be subject to him. But we see that excuse would not serve their turns.  
Neither the vices, nor the unhappiness of Rulers, and of their subjects under them (the latter of which was charged upon Moses, though very unjustly) can dispense with their obedience to them in lawful things. The Israelites were as truly bound to obey Moses in the Wilderness, as if he and they bade dwelled and flourished together in the Land of Canaan. Had Moses been a bramble, as they represented him, from which they could receive neither fruit nor shelter, yet might he have said, as that bramble did in Jothams' parable, Judges 9.15. If in truth ye anoint me King over you (or if God had done it) then come and put your trust in my shadow: and if not, let fire come out of the bramble and devour the Cedars of Lebanon. No Child can lawfully deny his Parents the observance of their lawful commands, because they are not so loving to him, or careful of him as they ought to be, neither have kept their own garments unspoted of the present World. Though Noah discovered nakedness, yet his Sons ought him reverence, and were some of them cursed for not paying what they did owe. They might do no more than turn their backs upon him, (that their e●●s might not behold his shame) and yet themselves draw near enough to cover it. May I then live to see the day (or may my Children see it, if not I) in which all and every the inhabitants of these three Kingdoms shall perfectly detest those sins which brought fire (as it is called, whatsoever fire it was) upon Korah, Dathan, and those that were joined with them; and that as we read, that not so much as a dog opened his mouth against the Israelites when they came out of Egypt; so neither may man, woman or child, either speak a word, or dart a thought against those two great Ordinances of God, Magistracy and Ministry, (which some of late years have greatly vilified) or against either of them; but may reverence that stamp of God which is put upon them, remembering that Ministers are called Angels in Scripture, and Magistrates are there called Gods. And whereas good Magistrates and good Ministers are in God's account (and therefore in deed and in truth) more precious than the Gold of Ophir. May I live to see all and every of them so esteemed, and so dealt with; and may none of God's Elijahs ever in any future age be tempted to imprecate fire from Heaven (as he of old did, 2 King. 1.10.) upon any Officers coming towards them in a hostile way, and with a bloody mind.  
Nor may any man ever be so wicked and hardy, as to come towards any such in any such way, lest God who hath said, Touch not mine anointed, and do my Prophets no harm: should send that curse which was not causeless, and rain down fire upon them, as he did once and again upon those Captains that came to seize upon Elijah; and once more, may I live to see that ●●●our perfectly rooted out of the minds of men, viz. that subjects may give a bill of divorce to their lawful Sovereigns; or at leastwise to their own due Allegiance, if either they should prove vicious in their persons, or unhappy and unsuccessful in their public Administrations, as those that told Moses he had not brought them into a Land flowing with Milk and Honey, and therefore they would not come up to him; whereas it is unquestionably our duty to come up to our Governors in whatsoever lawfully we may, whatsoever themselves or their ill success be. Let it suffice, O Lord, that so many fires have been formerly kindled in the world, by men's following the way of Korah, and let the example of thy severity upon him and his complices, and on others that have trod in their steps, for ever deter men from kindling new fires upon the like accounts or (which is worse) provoking thee to kindle a fire upon them, as thou lately didst upon that once famous City of London, which now lieth in ashes.   

MEDITATION V Of Sabbath-breaking mentioned in Scripture, a● one great cause of Gods punishing a people by Fire.  
TO them that shall carefully read what is spoken, Jer. 17.28. nothing will more plainly appear than that God hath sometimes contended by Fire, for the pollution and profanation of his Sabbaths which he hath bid us remember to keep holy. The words are these, But if you will not hearken to me, to hollow the Sabbath day, and not to bear a burden even entering at the gates of Jerusalem on the Sabbath-day: then will I kindle a fire in the gates thereof, and it shall devour the Palaces of Jerusalem, and it shall not be quenched. To this sin amongst others did Jerusalem owe its destruction by Fire, which was afterwards accomplished. It is one of the complaints which the Prophet makes, Lam. 2.6. that God had caused their solemn Feasts and Sabbaths to be forgotten in Zion. They would not keep them when they might, and afterwards (such was their distraction and confusion) they could hardly keep them if they would, and had so discontinued the observation of them, that they had almost forgotten that they had sometimes enjoyed such good days, and still ought to observe them. It is said in Lam. 1.7. that the enemies saw her, viz. Jerusalem, and did mock at her Sabbaths; which some expound, of their deriding the cessation of their wont public and solemn services, which the Temple being demolished they were forced to intermit.  
I wish there lay no guilt upon England, and upon London its self, in reference to the profanation of God's Sabbaths, and forgetting to keep them holy, as we are commanded to do; when Saul told Samuel, that he had performed the commandment of the Lord, 1 Sam. 15.14. Samuel replied, What meaneth then this bleating of the sheep in mine ears, and the lowing of the oxen which I hear? Alluding to that, I may answer such as shall pretend the Sabbath was strictly kept; what then was the meaning of that poise of children and young folks, that we saw and heard playing up and down the streets on the Lord's day? or what meant that vain and idle communication that we heard from the mouths of young and old, both men and women, as we passed along the streets on those days? how came the Fields adjacent to the City, to be so crowded with company, walking to and fro, merely for their pleasure on the Lord's day; yea, why was it thus, not only before and after the time of public worship, but in the very season of it? in so much that there was more company sometimes in the fields, on the Lord's day, than in the Churches? was it for want of Churches to repair to? how could that be, when there were so many within the City itself, that now the Fire hath destroyed above fourscore, yet some remain? It could not be for want of room in Churches, for many were almost empty, and some of those, in which I doubt not, but the sincere milk of God's Word might have been enjoyed. Why were Taverns and Alehouses that stood in the fields, so frequented on the Lords days, more than on working days, as if they had been the Churches, and Bacchus the God that men ought to worship? yea, it is vehemently suspected, that Stews and Baudy-houses were not without their customers on that day, as well as on any others. Oh the wanton carriages that mine eyes have seen on that day in the open fields. The greatest part of those I met, seemed to be on the merry pin, laughing & jesting, and disporting themselves one with another, both young men and maidens: By their behaviour one would have took it for some jovial time, rather than for a day holy to the Lord, in which men are enjoined, not to think their own thoughts, speak their own words, or find their own pleasures. How few have I heard taking the name of God into their months on that day, otherwise than in vain, and by cursed oaths, as I have walked some miles an end. I verily think that many people had wont to spend the Lords day worse, generally, than any day in the whole week. Many did spend other days in honest labour, who misspent the Lords day in dishonest recreations. So far were most from preparing for it before it came, that few kept it holy when it was come. Jews will not omit the preparations to their Sabbaths, but Christians did not only so, but pollute the Lords day its self. I might speak of such as did take the boldness to work on the Lord's day, notwithstanding that they read to the contrary in Neh. 13.15. Jer. 17.21. and expressly in the fourth Commandment, in which it is said, Exod. 20.10. In it thou shalt not do any work, thou nor thy servant: and yet did not some hard masters exact all their labours of their servants on those days, when they had haste of work.  
Have we not others set their wits on work to dispute against that day, and to write against it; witness many ill Treatises extant to that purpose. And why might they not as well have written against the other nine Commandments as against the fourth? Why must that only be thought Ceremonial, when all the rest are confessed to be Moral? If God have seemed to change it from the last to the first day of the Week, can we take a just occasion from thence to abrogate it? I doubt not but the day we now keep by the name of the Lords day, was intended in the second Commandment as well as that which they under the Old Testament kept, which was called the Sabbath. A seventh day, or one day in every seven is provided for by that Commandment to be kept holy, but not always the seventh day from the creation. For it is not said, that God blessed the seventh day and hallowed it; but that he blessed the Sabbath-day, or that day which himself had or should appoint to be kept as a Sabbath, or time of holy rest; which under the Old Testament was the last, but under the New is the first day of the week, called the Lords day, for that Christ risen again as on that day. Although the first administration of the Lords Supper was in unleavenned bread, yet the institution of it is for the use of bread, not of that which is unleavenned. So, though God rested on the seventh day from the Creation, yet his legal Ordinance doth not precisely require the observation of that day, but of one day in seven. Who doubts but baptism and the Lords Supper are now as much in force by virtue of the second Commandment, as Circumcision & the Passover were of old; that Commandment referring to such Ordinances as God should appoint, as well as to those which he had appointed, and so the fourth Commandment, to any day in seven that God should enjoin, as well as to that which he had enjoined. Why should not the practice of the Apostles be a sufficient warrant for changing of the day? 1 Cor. 16.2. On the first day of the week let every of you lay by him in store as God hath prospered him. It appeareth that was their day of meeting for worship, because on that day they made their Collections for the poor; and in Act. 20.7. it is said, that on the first day of the week when the disciples met to break bread, Paul preached to them; intimating, that was their day for partaking of the Lords Supper, and therefore in all likelihood for other religious services. Now, would the Apostles have ventured to change the day, without leave and command from God so to do?  
But if any man be not convinced by these arguments, that the day ought to be so changed; yet let him show me the least colour of reason for abrogating of the fourth Commandment, and observing no day in the week as a Sabbath to the Lord. Most men, if they must keep one day in the week holy, had as lief it should be the first day of the week as the last. Most of those that quarrel at the observation of the first day, or Christian Sabbath, I fear do it because they would observe none at all; but as for those that conscientiously observe a seventh-day Sabbath. I dare not call them Jews, for Judaizing in that one thing, but think they may be better Christians than many that are more Orthodox as to the Time and Day. But as for those profane persons that have and do refuse to dedicate either the last or first day of the week to God, as a Sabbath or holy rest, I must be bold to tell them (if they be Englishmen) they had a great hand in setting London on fire, which was a vast loss to the whole Nation, and came doubtless for the sins of the whole Nation, as well as for the sins of its inhabitants. I say, you had a great hand in it, and particularly by your profanation of the Lords day, as the Text I quoted from Jer. 17.21. leads me to think. I had almost said, that was become a National sin, as by the general practice of it, so for want of due endeavours to restrain it, such as Nehemiah used, (Nehem. 13.16.) and therefore no wonder if God have punished with that which was, is, and will be a sore stroke upon the body of the Nation.  
But besides the gross profanation of the Lords day, whereof wicked men were guilty, viz. by working, playing, and doing more wickedness then, than at other times. I fear few of the better sort can wash their hands in innocency, as from finding their own pleasure, and speaking their own words on Gods holy day, which is forbidden, Isa. 58.13. or have called the Sabbath their delight, holy, and honourable of the Lord, as became us. Or with John have been in the Spirit, so as we ought, on the Lords day. Few of us have kept any one Sabbath, as a Sabbath should be kept. Under pretence that we fear to act like Jews; it is well if we forget not to act like Christians, as to the Lords day. We took God's day from him, and now he hath taken our City from us; we robbed him of the best day in the week, for all days are his, but this more especially; & he hath deprived us of the best City in the three Kingdoms. We committed Sacrilege in robbing God of his days, which he had set apart for himself, and it prospered with us no better than that Coal did which the Eagle stole from the Altar, and therewith fired her own Nest. And now poor London, (if I may still call thee London) thou enjoyest thy Sabbaths in that doleful sense, as was threatened, Levit. 26.34. Then shall the Land enjoy its Sabbaths, as long as it lieth desolate. And the same reason may be given now as then, v. 35. As long as it lieth desolate it shall rest, because it did not rest in your Sabbaths when ye dwelled upon it.   

MEDITATION VI Of Gods contending by Fire, for the sins of Idolatry and Superstition.  
I Dolatry is plainly and properly enough defined, to be the worshipping of a false God (one or more) or else of the true God in a false manner. The former is expressly forbidden in the first Commandment, which is in these words, Thou shalt have no other Gods before me; but the latter in the second, which saith, Thou shalt not make to thyself any graven Image, etc. that is, Thou shalt not worship, or pretend to worship me in the use of Images, or of any thing else which I myself have not instituted and appointed. Now whereas some may think that the worshipping of graven Images, for Gods, or as if they were Gods themselves, and not the worshipping of the true God, in the use of them, is the sin forbidden in the second Commandment, because it is said, Thou shalt not bow down to them, nor worship them. The contrary is evident enough. For the worshipping of any other besides the true God, is that which the first Commandment doth directly forbid, and is the sum and substance of it; now we must not make the first and second Commandments one and the same. Therefore the sin forbidden in the second Commandment is the worshipping of God, in or by the use of Images, and other things which he never appointed, as means, methods, and parts of his worship. Now this latter branch of Idolatry is the same thing with that which is called Superstition; which is as much as supra statutum, or a being devout and religious, or rather seeming to be so, above what is written, or was ever commanded by God. Of the first sort of Idolatry which consists in professedly worshipping any other besides the true God, I shall need to say nothing; because that is the Idolatry of Heathen only, & all Christians profess to abhor it. But alas, how many calling themselves Christians, are not ashamed to own and defend their worshipping of Images relatively, (as they term it) though not absolutely, mediately, though not ultimately. But if we can prove that this was all that many did, whom God was pleased to charge with Idolatry, and to punish grievously, even with Fire, for so doing; that will be to the point in hand. See for this Levit. 26.31. I will make your Cities, waste, a●d bring your Sanctuaries to desolation (which was afterwards done by Fire, when themselves were carried into captivity, their City and Temple burnt.) Now in what case doth God threaten so to do, viz. in case they should offer to set up any Images, to bow down to them. v. 1. and should not repent of their so doing after they had been warned by lesser judgements: If so, saith God, I will make your City's waste: and so he did by Fire, for that very sin. Now the people thus threatened were the Israelites, who had so much knowledge of the true God, that it was impossible for them to think that those stocks and stones which they did bow to, were God himself; but only they made them as representations and memorial of God (or little Temples for God to repair to, if he pleased; or as sures to draw God to them (as one calleth them) and yet for this, they are charged with Idolatry; for those very Images are called their Idols, v. 1. Ye shall make ye no Idols, or graven Images; and by the greatness of that punishment which God inflicted for the same, we may gather he reckoned it as Idolatry, for it was that ●in if any. Moreover, that they intended no more by their Images, than only pictures and resemblances of God, is intimated to us by those words, Deut. 4.15. Take heed unto yourselves, for ye saw no manner of Similitude, on the day that the Lord spoke unto you in Horeb, out of the midst of the Fire. v. 16. Lest you make you an Image, the similitude of any figure. As if he had said, that God did therefore forbear at that time to assume any visible shape, because he would not have any representations made of him, which to do were Idolatry; at leastwise, if done in order to religious worship. Were not Aaron and the Israelites charged with Idolatry, for making, and causing to be made, a Golden call, Exod. 32.4. and sacrificing to it? v. 5. etc. (yet that people were far from thinking the Calf they had made, to be the true God that brought them out of Egypt● No, they had made it for a representation, and a memorial of him: For so they are to be understood, v. 4. Can any of them so far renounce reason, and common sense (lest of all could Aaron do so) as to think that Image brought them out of Egypt, which was no Image till after their coming out of Egypt, which had not been what it was, but that they made a Calf of it? which they knew, of its self was neither able to do good nor evil. No surely, their intent was to set up that only as a memorial of God, and to worship God in and by it. For this Moses was so angry with them, and with the puppet which they had made, that as we read v. 20. He took the Calf, burned it in the fire, ground it to powder, and strewed it upon the water, and made them drink of it. The Apostle calls them Idolaters, 1 Cor. 10.6. Neither be ye Idolaters, as were some of them; which is quoted out of Exod. 32.6. If there were no Idolatry in the Golden-calf so intended, why was Moses so angry with it? yea, why was God so angry with them, as by Moses to give charge to the sons of Levi, to slay every man his brother, and his companion, and his neighbour? v. 27. and all for their sin in reference to that Golden-calf? and in v. 10. said God to Moses, Let me alone that my wrath may wax hot against them, and that I may consume them. By which we may plainly see, that the Idolatry I have been speaking of, which is against the second Commandment kindleth fires, as well as that which is against the first Commandment Therefore a Caveat is entered against Graven images, Deut. 4.23. upon the account of Gods being a consuming fire, and a jealous God; a fire that can burn, and full of jealousy (which is the rage of God as well as of man) so that he will not spare in the day of his anger.  
Now if any should think it harsh to call that which is intended as the worship of the true God, by the name of worshipping Idols, when Idols are made use of only as memorials of God, and helps to worship; let them consider, that if such worship any thing really and truly, it is the Idol that is before them: for it must be either that, or God; it is not God they worship, for he accepts it no more than if they had cut off a dog's neck, or offered swine's blood, Isa. 66.3. See Acts 7.43. O ye house of Israel, have ye offered to me slain beasts, and sacrifices by the space of forty years? yea, ye took up the Tabernacle of Moleck. He denies they offered to him, because they corrupted his worship, and so in effect he was not worshipped at all. Amot 5.25. and Isa. 1.11. Sring no more vain Oblations. Therefore such persons doing that which God accounts now orship to himself, are said to worship the Idol they pretend to worship by; and so to bless an Idol. Isa. 66.3. and in 1 Cor. 10.20. The things which the Gentiles sacrificed, they sacrificed to devils, not to God; not that they intended their Sacrifices for the service of devils; least of all, when they offered their sons and daughters. Psal. 106.37. Yet because it was a sacrifice acceptable to the devil, and abominable to God, it is said, that they sacrificed their sons and their daughters to devils. That is, to the Idols of Canaan, which they took for their Gods, and not for devils, v. 38. But moreover,  
God punished worshipping by Idols, as if it were worshipping of Idols: because the former leads to the latter; and will introduce it in time, and presently too, amongst a great many. Many that are taught to worship before Images, cannot distinguish of doing it Relatively not Absolutely, mediately, and not ultimately; and so they do it absolutely and not relatively, ultimately and not mediately. Idols are brought in by the help of distinctions, but when once brought in, the distinctions are forgotten, and the Idols only are remembered, and the more ignorant sort of people will turn perfect heathens, that is, worshippers of stocks and stones. The jealous God foreseeing this, forbids all use of Images in and about his worship, seeing that kind of dalliance and kissing the calves, will end at last in going a whoring from him, by such Idolatry as was amongst the blindest Heathens. Now God would prevent the in-lets of evil, and therefore he would not permit the Nazarites so much as to eat the stones of Grapes, lest it should bring them by degrees to drink Wine, which they had vowed against; so neither will he suffer men to worship by, or in the use of Images, lest they come at last to worship Images themselves. And to the end the worship of God might be kept pure, care is taken in the second Commandment, that men should present God with nothing as either medium, or pars cultus, but what himself hath prescribed; for by the same reason that worshipping by Graven-images is forbidden, are we prohibited the use of every other thing, as any means or part of divine worship which G●d hath not instituted. Hence those words, Mark 7.7. In vain do you worship me, teaching for doctrine the traditions of men. For the Pharisees, to place Religion in washing before they eat (whereas it was no more but cleanliness) Mark 7.3. was very displeasing to our Saviour Christ, Paul was very angry with those that pretended to a voluntary humility, in worshipping Angels, Col. 2.18. that is, they gave out that men ought to go to God by the mediation of Angels, as being the more reverend way of addressing to God: but Paul saith, they were vainly puffed up with their fleshly mind, for that they intruded into those things, which they had not seen any warrant for in God's Word. And as for those Galathians that did observe days, and months, and times, and years, the Apostle saith plainly, he was afraid he had bestowed upon them labour in vain; namely, because they thought to please, and to worship God, in and by those things which were never of his own appointment. I wish then that whosoever shall read this Chapter, may become convinced, if not so before, how greatly the sins of Idolattie and superstition do provoke God, and kindle the fire of his wrath. Saul gave Samuel a superstitious reason, why the people took of the Sheep and Oxen, the chief of the things which should have been utterly destroyed; namely, that it was to sacrifice to the Lord in Gilgal. Yet this their devotion, besides, and contrary to God's command, is called Rebellion, and said to be as the sin of witchcraft: and as for Idolatry, if Idolaters do in God's account sacrifice to devils: how just is it for Idolatry to be reckoned as the sin of witchcraft. 1 Sam. 15.23. Witches are burnt by the Laws of our Land. Now if that which God calls Witchcraft, should grow common amongst us, viz. Idolatry, so called also in 2 Kings 9.22. which God forbidden, and the wisdom of our Governors will (I hope seek to prevent) we may expect more burning yet behind, and such a fire of judgement to ensue, as will consume us to utter and endless destruction. Now Lord, if those men whose Religion teacheth them to insist upon their merits, and if others have merited also, to fly to their works of supererogation, (as their manner is to idolise themselves, and their own works) if such shall attempt to break in upon us like a flood, grant that thy Spirit poured out upon our Rulers, may lift up its self as a standard against them.   

MEDITATION VII. Of Oppression, Theft, Deceit, false Balances, mentioned in Scripture, as causes of God's contending by Fire.  
I Am forced to put several sins together, that have affinity each with other, because there are so many to which the judgement of fire is attributed, (or against which it is threatened) that to consider them singlely, would take up too much time and room: I find God threatening the Jews Ezek. 22.20. That he would put them into a Furnace, leave them there, and melt them. And the cause thereof is assigned, vers. 29. The people of the Land have used oppression, and have vexed the poor and needy, yea they have oppressed the stranger wrongfully, vers. 31. Therefore have I consumed them with the fire of my wrath. And Amos 5.11. Forasmuch then as your treading is upon the poor, and ye have taken from him burdens of wheat, ye have built houses of hewn stone, but ye shall not dwell in them, etc.  
And then for Theft, see Ezek. 22.29. The people of the Land have exercised robbery: and Zechary 5.4. The curse shall enter into the house of the thief, and shall consume it, with the timber thereof, and with the stones thereof.  
And lastly, as for deceit and false balances, see Amos 8.5. Hear ye this, that say, when will the Sabbath be over, that we may set forth wheat, making the Ephah small, and the Shekell great, that we may falsify the balances by deceit? Take notice that the judgements denounced against that people, are generally thus expressed, I will send a fire, etc. Chap. 10.2. Now one cause was their deceit and false balances.  
Now were not the sins forementioned too too common in the Land, and in the great City which is now ruined? Did not many rich men oppress the poor by griping usury, extorting, brokage, taking unmerciful forfeitures of pawns, and pledges, by engrossing of commodities, and selling them at unreasonable rates, by vexatious suits, by taking them at advantages, by working upon their necessities, by withholding those debts and deuce which poor men had not wherewithal to recover, and several other ways? For I pretend not to know the one half of that mystery of iniquity. Did not rich Lawayers oppress their poor Clients, rich Physicians their poor Patients, rich Landlords their poor Tenants, raising and racking their rents? Did they not grind the faces of the poor, as it were to powder? and when time served, and particularly when the fire was, did not the poor show, their hearts served them to oppress the rich? If theft did not abound, why were so many condemned almost every Monthly Sessions upon that account? (besides many that escaped undiscovered) how came it to pass, that there was a formal society and corporation of thiefs, keeping a kind of order and government amongst themselves? Then as for deceit and false balances, I doubt those things were more common than either of the two former; though they might justly bear the name of either, viz. of deceit or theft, though they went not commonly by the name of either. How much bad money was knowingly put off, brass pieces, light gold, and such like? how many unserviceable wares were vended at dear rates? how many rich commodities were sophisticated, as Wines, Physical Drugs, and the like, to the great hazard, of men's health and lives? What trash was vended for Pearl, and Beazar, and for other high prized things? All was looked upon as clear gains by many, in which they could but overreach others, though the Scripture saith, let no Man defraud his brother, for God is an avenger of all such things. If a Man had not his wits about him, he could go into few places, and not be cheated, whatsoever he bought, if he did not understand it himself: so that it grew a proverb, that Men knew not who to trust. Men would ask twice as much as they could take, and yet would have taken all they did ask, if the buyer would have given it. As for false balances, let the Quests that went about, speak what ill weights they found in many places, heavier to buy by, and lighter to sell by. Let the full Baskets of Bread which were given away almost every Market-day, because too light to be sold, bear witness. Why was so much butter and bread taken from the owners, and sent to the Prisons, but for want of due weight? If men did use false balances in so cheap Commodities, and that were to come under the test, what did they not do in those that were dearer, & they generally left to their own consciences? in things as to which one dram of weight more or less would turn to more profit than many loaves of bread, or pounds of butter?  
I doubt not but there were those, and not a few, that would not have wronged a customer in one grain of weight for the greatest profit: but were not the generality of Tradesmen for all they could get, Per fas, an't nefas, that is, by ●ook or by crook? Reflecting upon the great deceit and cheating there was: I wonder not that Constantinople stands, whilst London lies in ashes: For if we may believe travellers, amongst the very Turks there was more common justice, that is, righteousness and freedom from deceit in buying and selling, than amongst us. Righteous art thou O Lord, yet let me plead with thee concerning thy judgements, why were their shops and houses burnt down that used no deceit? (and there were many such) but as for others, thy justice doth most manifestly appear in scourgeing those buyers and sellers out of house and home, by a fiery Rod, who turned the famous City (which should have been a Mountain of righteousness and justice) into a Den of thiefs and robbers.   

MEDITATION VIII. Of lying, swearing, and forswearing, as further causes of God's contending by Fire.  
I find the Prophet Nahum. chap. 3. threatening Nineveh with fire, in the 13. and 15. verses of that Chapter. The fire shall devour thy bars, etc. now one cause he gives of that woe, was lying, vers. 1. We to the City, it is full of lies and robbery. Fitly are those two put together, for probably many or most of the lies they had wont to tell, were in a way of trade, in order to unjust gain, which is no other than robbery in God's account. Oh that London, in this respect, had not been another Nineveh, for the multitude of lies that were daily told in many parts of it, in order to robbery, that is, undue gain: A good man would not have told so many wilful lies, for a whole World, as some would tell, to get a few shillings, if not pence. This cost me so much, saith one, and by and by he sells it for less than he said it cost him, (which few men will do) you shall have the very best, saith another, and yet if he have any worse than other, puts him off with that. I had so much for the very fellow of this, had some wont to say, when there was no such matter. This is as good as can be bought for money, would some say, when yet they knew that it was stark naught, could such pretend themselves to be the people of God? who saith, Isa. 63.8. They are my people, Children that will not lie, so I was their Saviour. Can men thus abound with lies, and yet believe what is written. Rev. 21.8. All liars shall have their portion in the Lake that burneth with Fire and Brimstone: No wonder if that which kindles Hell itself, did help to fire a City.  
But to pass on to the sin of Swearing, either falsely or vainly, both of which were too common in the great City, till the very time of its destruction by fire, (though possibly as common or more in some other place.) Was it considered at leastwise, it is now time to consider what is spoken, Zach. 5.4. The curse shall enter into the House of him that sweareth falsely by my Name, and shall consume it, with the timber and stones thereof. How was the Land overrun with perjury? What if few causes were tried, in which there was not oaths against oaths, men and Women swearing point blank one against another? Both could not be true: Contradictoria non possent esse simul vera. How ordinary was it with men to swear, what was impossible for them to perform? How have oaths been bought and sold? were there not those that made a trade of swearing, (Knights of the Post men called them) they would pleasure any man with an oath, that would but pay them for it. How many have presumed, they could carry almost any Cause, defend any title, how bad soever, by a pack of swearers, which were ready to serve them upon all occasions? As long as they could have oaths for their money, they feared nothing. England hath driven a mighty trade in oaths, forward and backward, and made them so common, that with many men, they are grown contemptible, and they have learned to play with them, as is said of some, that they use Ludere Juramentis ut pueri tesseris. Alas, how many made nothing of it, to swear a hundred oaths, they would do this or that; as namely, they would pay such a debt by such a time, and yet never mean to do it? O England, if thou hadst no sin but this, it were no marvel that this Metropolis should now lie in the dust. For such oaths as these doth the great City (that was) yea and the whole Land suffering with it, mourn at this day. Though some have exposed themselves to temporal ruin, for fear of oaths, yet have not others desperately said, they would not be undone by refusing oaths of what kind soever? they would trust God with their souls, and not men with their estates. If this sin were not as oil to the late flames, I know not what was. It is no whit strange that false swearing should be punished with temporal fire, when mere lying or false speaking is threatened with that fire which is eternal. Rev. 21.8.  
But then, as for vain swearing, how common was it; as if men had never heard of the third Commandment, which saith, Thou shalt not take the name of the Lord thy God in vain, for he will not hold them guiltless. Vain Oaths slew about like so much Musket-shot, when two armies are in fight, so that they struck every man (his cars at leastwise) that went along the streets. Who that heard the needless Oaths men had wont to swear, could but think of David's words? Be not merciful to any that transgress without a cause. I am confident there were some that took a great pride in swearing, and thought it a great piece of Gentility to abound in Oaths, though many Tinkers and Tapsters could swear as fast as they: but could they have had the monopoly of swearing to themselves, and a prohibition upon all poor men to swear, as well as they, would they not have accounted it a very great honour and privilege? Thus did they glory in their shame. Unless they vaunted themselves, in showing how bold they did dare to make with God, I see not why they should be proud of their vain swearing. What wit was there in rapping out an oath? Or what fool could not utter as many oaths as they? who was so silly as to honour them for their swearing? Or who did the rather believe them for it? yea who did not infer, that, because they would swear without cause, they would also lie? How did men bid a daily defiance to that text that saith? Above all things swear not? and practise, as if St. James had said, my brethren, above all things swear. When London was become as full of oaths, (as the air is of motes) (which spoke the tongues of men to be set on fire of hell) no wonder that there came a flying roll filled with a curse, which consumed the timber thereof, and demolished the stones thereof. Zach. 5.4. May then the horrid sins of lying, swearing, and forswearing, be buried as it were in London's ruins, so as never to rise up more; and may the late Inhabitants of the same mourn, as it were in dust and ashes, for those great provocations, and if ever London be its self again, may he pass for a monster, and become a hissing and byword that after so great a warning, shall presume to swear falsely or vainly, or so much as to utter a wilful lie.   

MEDITATION IX. Of the abounding of Drunkenness, as one cause of the Fire.  
Who can think of England's, yea of London's sins, and not remember Drunkenness, which did so much abound? Or who can think of the fire, and that sin together, and not recount that passage, Nahum. 1.10. Whilst they are drunk as Drunkards, they shall be devoured as stubble fully dry. Methinks it was but yesterday since London was as dry stubble before that Fire, which the brutish sin of drunkenness, amongst others, did help to kindle. What havoc that very sin can make, we may read, Isa. 28.1, 2. Woe to the Drunkards of Ephraim. Behold the Lord hath a mighty and strong one, (such was our fire) which as a tempest of hail, and a destroying storm, as a flood of mighty Waters over flowing, shall cast down to the Earth with the hand. Was not that Dutch-sin of Drunkenness grown to a very great height amongst us? Whilst we were in War with their Nation, we were in league with their grand vice, we were not more enemies to them than friends to it. Paul observes in his time, that Those that were drunk, were so in the night. 1 Thes. 5.7. Better so than in the day time, because it spoke them ashamed of what they did, but so were not many of those Drunkards that helped to fire the City, who had the boldness to re●le and stagger along the streets all hours of the day, so declaring their sins like Sodom.  
Great ones had taken up that pitiful sin, which men of their quality in former time had wont to scorn? As they would have scorned to steal, so as much almost to have been drunk: Was not the Proverb in old time, as drunk as an Ap●, afterwards it came to be, as drunk as a beggar, but now they say the Proverb is, as drunk as a Lord. There seems to be a design amongst some men to bring sin in credit, and to overthrow that saving of Solomon, that Sin is the reproach of any people. Some think by their own espousing of this or that sin, to put honour upon it, (as a Nobleman that by marrying of a Chambermaid, advanceth her to the title of a Countess.) But alas they will find that be they ever so honourable, sin can truly debase them, but they by their practice, can never make sin its self truly honourable. Woe unto us that those sins should now be clad in scarlet, which formerly did no more than embrace dunghills, which were in use amongst few, but those mean and sordid persons that did well become a Cage, or Stocks, or Whipping-post, the just reward of their intemperance. We had wont to look upon drunken Gods (such as Bacchus) as only the fictions of Poets; but have we not seen such things too often verified, if men in authority be a kind of Gods, as the Scripture calls them. But if such Gods as those expect adoration, few there are that can hearty give it them, or half that reverence, which as Magistrates is their due. Drunkenness did so abound amongst all sorts, that I persuade myself, more good liquors were sacrificed to men's lusts, than were spent upon their necessities. It grew to be matter of emulation amongst many men, who should be able to drink most▪ such as were strong in the sense spoken of, Isa. 8.22. Woe to them that are mighty to drink wine; began to glory in that their woeful strength. He was accounted a brave fellow that could drink down others under the Table, and keep above board himself. Drinking with many was the work of the day, and the work of the night, intituling them to that woe: Isa. 5.11. Woe to them that rise up early in the morning, that they may follow strong drink, that continue till night, till Wine inflame them. Many forsook their callings for it in the day time, and their sleep in the night. As some have their incentives to lust, so had not a few their provocations of drunkenness, by their salt meats, and such like ways, adding to drunkenness thirst, that to thirst they might add the more pleasing drunkenness. As light as some would make of this, it hath many great sins in the womb of it, and many sad consequences following of it. Oh! the woeful neglect of men's callings, both general and particular, whilst they lay in Taverns from day to day. Oh! the mis-spence of precious time that never can be recalled. Oh! the wasting of men's estates, and making themselves worse than Infidels, by not providing for their Families, whilst they made provision for their lusts. Oh! the abuse of God's good creatures to luxury, whilst others wanted them for their necessity. Oh! the abuse that men offered to themselves, to their persons, their parts, their places and offices, wherewith they were entrusted, and to the image of God, which is upon them as men.  
London in its ruins is not more unlike to what it was in its prosperity, than some men by noon would be unlike what themselves were in the morning, more than ordinary men were they when they risen; They could have spoke to any case, dispatched any business, turned their hands to any affair, military or civil: but less than men, ere they went to Bed again, and for the time almost as much altered as Nabuchadnezzar was, when turned amongst the beasts of the field. If an enemy were at hand ready to cut our throats, they have neither heads to advise, nor legs to stand upon, nor hands to fight, were it to save their own lives, who have all of these when they are themselves. Now nothing but ribbaldry and bawdry, and nonsense is to be expected from them. Silly looks and antic actions: one while you have them spewing like swine that had gorged themselves; another while tumbling in their own vomit, like Sows in the mire; other-while you had them wrangling and quarrelling with every body, as if they would kill and slay all they came near; other-while you might have seen them all in gore blood, upon some groundless scuffle they had, Prov. 23.29. Who hath contentions, who hath wounds without cause, they that tarry long at the Wine. And what comes next, see vers. 33. Thine eyes shall behold strange women: verse. 34. Yea thou shalt be as he that lieth down in the midst of the Sea, or as he that lieth upon the top of a Mast, that is, in eminent danger. Neither will they be warned by that, for it is said, vers. 35. When shall I awake? I will seek it yet again. If this were the trade that many drove (as certainly it was) if they took this course (as it were) to drown the City, no wonder that God hath destroyed it another way, viz. by Fire.  
Men were grown into strange methods of drinking, (as I may call it) they would enforce their company to drink healths, that is Aequalis calices. They would have all to drink alike, or equal cups, though all could not bear it alike, as if a kind of uniformity were necessary in drinking, as well as in other things: I forbear to speak how the weaker vessels, did sometimes make too bold with the stronger liquors, (and to the shame of their Sex) there were she-drunkards as well as others. Things being brought to this pass, men would have thought that God had been such a one as themselves, if his wrath had not been revealed from heaven in some remarkable judgement. But now he that runs may read, that our God is an enemy, as to other sins, so particularly to that beastly vice of drunkenness. I had thought here to have dismissed the good fellows, (as they call themselves) but a strange fancy came in my head, and it was this, that if your great drunkards were able to retain all they receive, and to give it out as good as they took it in, a few of them might be able to furnish a well-customed Vintner with as much Wine of several sorts, as would serve him a good while for his occasions, and each of them (upon one years' collection) (O monsters of men) might contain and yield more than the greatest Casks that Vintners do ever use. Did these me● look upon London as a body, surely they took themselves to be the Glandulae or kernels to which it belongs, to suck up superfluous moistures, or did they look upon themselves as the sinks and common shores, that all liquors were to pass through, or to pass into. Let me speak a warm word to you, O ye Diveses, that use to drink Wine in Bowls till it inflame you; if ye repent not, the time is hastening in which you will want water to cool your tongues, and you that now indulge yourselves great draughts, will be to seek for one drop. Consider two texts well, and then be drunk if you dare, viz. 1 Cor. 6.10. Drunkard's shall not inherit the kingdom of God. Also Luke 12.46. If that servant shall say, my Master delayeth his coming, and shall begin to drink, and to be drunken. The Lord of that servant will come when he is not ware, and will cut him in sunder, and appoint him his portion with unbelievers.   

MEDITATION X. Of God's punishing a People by Fire, for their great unprofitableness.  
I Meet with a plain denunciation of fire against Jerusalem, Ezek. 15.6, 7. As the Vinetree which I have given to the fire for fuel, so will I give the Inhabitants of Jerusalem. They shall go out from one Fire, and another Fire shall devour them. Be the Fire there spoken of, literal or analogical, it may come all to one. For what is Fire equivalently, is as terrible as what is really so. Now, if I mistake not, great unprofitableness was the sin for which God did threaten that Fire. See v. 2. and so onwards, What is the Vine-tree (intending to compare the Jews thereunto) shall Wood be taken thereof to do any work? or will men take a pin of it to hang any vessel thereon? v. 5. Behold when it was whole it was meet for no work; how much less shall it be meet for any work, when the Fire hath devoured it, and it is burnt? As if God had told them, that they were become as useless and good for nothing, as is a branch of the Vine cut off from the Tree, and half burnt in the Fire. Now for this it was that God told them, he would give them for fuel to the Fire, that were good for nothing but to burn. May I presume to say (and why should I not, it being manifestly true,) London did swarm, and a residue of England at this day doth swarm with useless persons, who did and do drink in the former and latter rain of God's good Ordinances and Blessings; but have brought, and do bring forth nothing but briers and thorns; and concerning such ground, the Scripture saith, That it is nigh unto a curse, and the end of it is to be burned. Heb. 6.8.  
It will be enough for me to tell what persons may be justly reckoned unprofitable, and then leave it to others to judge, if there are not, and were not many such in the midst of us, of all sorts and conditions, though blessed be God all were not such. He is an unprofitable Christian whose converse edifies no body; neither doth his communication minister grace to any that hear it. He is an unpofitable master of a family, or parent, who takes no care with Joshua, that his far●ily might serve the Lord; nor doth command his children and household to keep the way of the Lord, as God testifies for Abraham that he would do, Gen. 18.19. or that with old Eli, suffers those that are, under his command to do what they list. He is an unprofitable Magistcate, that is neither a terror to evil doers, nor an encouragement to them that do well; but much more, if vice versâ, he doth worse than bear the sword in vain. He is an unprofitable Minister, that neither instructs the people by wholesome doctrine, nor by a holy life; that wants both Urim and Thummim, that doth not calculate his Sermons for the good of souls; that either shoots over people's heads, by too much profundity and ostentation of Learning, such as they understand not, or shoots under their feet, by such weak and senseless discourses as make both his person and doctrine contemptible. He that treats his people, as if Nonsense were the only Nectar and Ambrosia for immortal people to feed upon, (as one phraseth it.) In a word, he that studies only to provoke his souls by meddling with what he should not; or only to please them, by not meddling with what he should: and lastly, he that fleeceth the flock, but feeds it not, is an unprofitable Minister, if he may so much as be called a Minister. Again, he is unprofitably knowing and learned, that suffers no body to be the better (or as we say, the wiser) for his knowledge and learning, though he might.  
To be useless out of necessity, is but a man's misery; but to be so out of choice, is a very great sin; and yet a greater sin it is to make many more useless as well as ourselves, by that old rule, Quod efficit tale, est magis tale. The Pharisees who shut up the Kingdom of Heaven against men, neither going in themselves, nor suffering others that would, to enter, Matth. 23.13. were worse than unprofitable. Again, they are unprofitably rich, who have great estates, but no hearts to do good with them; or to make to themselves friends of the unrighteous Mammon, or to lend to God, in giving to the poor, that they might be repaied with the most gainful interest. Such as are spoken of Jam. 5.2. Whose riches are corrupted, and their garments are motheaten; their gold and silver is cankered, and the rust of them is a witness against them. But especially such who are so far from being merciful, notwithstanding their great estates, that they cannot find in their hearts to be just, Jam. 5.4. Behold the hire of the labourers, which is of you kept back by fraud, crieth. God hath sent them great crops, and they thought much to pay poor men for reaping of them. The cries of them which have reaped, are entered into the ears of the Lord God of Sabbaoth; that is, of Hosts; who is pleased sometimes to fall upon such misers in a hostile way, even by Fire and Sword, and snatch that from them, which they would not voluntarily part with to any good uses. Moreover, he is an unprofitable member of a Town, County, or Kingdom, that only seeks great things for himself, and cares not what becomes of the public weal: whereas we see that things without life, as Air and Water, and such like, will forsake their own centres, and vary from their natural motion, to comply with the good of the Universe, by preventing a vacuum. But worse than unprofitable are they, who as our Proverb speaks, Do set other men's houses on fire to roast their own eggs; that is, do others the greatest mischief, to do themselves a small courtesy. Lastly, he is an unprofitable member of the world, who lives merely to eat and drink, and rise up to play. The Apostle saith, that the widow who liveth in pleasure, is dead whilst she liveth. Seneca would say, such men might be said to be (or have a being) but not to live. People that have no calling, nor know how to betake themselves to any, but to be servants to divers lusts and pleasures, to read Romances and Playbooks, and wanton Poems, to run about to Playhouses, to court Ladies, to talk idly to women, that love such discourse; to pass the time in Cards, and Dice, and Wine, and Jests, when the weather constrains them to be within doors; and at other times in Hunting and Hawking, and Fishing, and suchlike divertisements. Of such voluptuosoes (if I may so call them) we read, Job 22.12. They take the Timbrel and Harp, and rejoice at the sound of the Organ. They spend their days in mirth, etc. and in a moment go down to the grave. As they say, it is a Proverb amongst thiefs, A merry life, and a short life. For many such persons do shorten their days by their excess, as to Wine and Women, and ride post out of the world upon the back of those headstrong lusts which run away with them. The persons I have described are past all question useless, and mere cumber-grounds; like dead trees, fit for nothing but to burn.  
I shall not take the boldness to say that England doth, and London did, abound with such persons as these; or that such walking carcases carried about by that evil spirit that possessed them, and did as it were assume them, were to be seen every day; but whether it were so or no, they better know that know London, & know all England better than I pretend to do. And if it were so indeed, it is not so much wonder that the houses of such men were burnt, as that their persons did escape, or that God did not rather consume their persons, and spare their houses; like Lightning, that spares the Scabbard, and melts the Sword. Sin had made a great part of the inhabitants, as much dry wood in one sense, as want of rain had made their houses such. I marvel not then that so great a Fire approaching such prepared fuel both within and without, did so much execution, but rather that it did no more. May the issue of that dismal Fire which was lately amongst us be the same that husbandmen effect or design in burning their Lands, viz. that we, as they, which before were barren and unprofitable, may become useful and fruitful, which Lord grant for Christ his sake.   

MEDITATION XI. Of the universal Corruption and Debauchery of a people, punished by God with Fire.  
I Need not go far from that Text on which I grafted the next preceding meditation; To find another that will plainly prove the universal corruption and degeneration of a people, to have as it were enforced God, though he be slow to anger, and rich in mercy, to contend with them by Fire, yea and consume them. The same Prophet furnisheth me with a large instance in that kind, too large to transcribe; and therefore I shall rehearse but part of it, and refer to the rest. For it reacheth from Ezek. 22.19. to the end of the 31 verse. Thus saith the Lord, because ye are all become dross, therefore I will gather you into the midst of Jerusalem, v. 20. as silver into the midst of a furnace, and I will leave you there, and melt you. v. 22. And ye shall know that I the Lord have poured out my fury upon you. That they were all become Dross, signifies no more but this, that they were universally depraved and debauched, as appeareth plainly by that Indictment which is given in against their Priests and Prophets, and Princes, and common people, that is, against persons of all ranks and conditions, in the sequel of the Chapter. The like charge there is to be found, Isa. 9.27. For every one is an hypocrite, and an evil doer, and every mouth speaketh folly. v. 14. Therefore the Lord will cut off from Israel head and tail, branch and rush in one day. v. 18. For wickedness burneth as the fire, it shall devour the briers and the thorns. That is, the wicked amongst them, the best of which was as a briar, or as a thorny hedge. It is sad to consider, that there have been certain times in which no sort of men have kept themselves pure and unspotted, but all have defiled their garments, in which the fire of sin hath spread as much more than in other ages, as the late Fire upon London, spread itself beyond all the Fires that City had known formerly. Some time before the destruction of the old world by water, it is said, that All flesh had corrupted his way, Gen. 6.11. and when God was about to rain Fire and Brimstone upon Sodom, not ten righteous persons could be found to stand in the gap. And a strange challenge it is which God makes, Jerem. 5.1. Run through the streets of Jerusalem, and see now and know if ye can find a man, if there be any that executeth judgement, and seeketh the truth, and I will pardon it. Is it so with us at this day, or is it not? Are we universally corrupt and degenerate, and debauched, or are we not? Have all sorts of men corrupted their ways, and done abominably, or have they not? Possibly in this our Sardis there are some few names that have not defiled their garments: but alas, how few are they? and what are so few names to the generality and body of a Nation? Are those words of Isaiah applicable to us or not? There is no soundness, but wounds and bruises, and putrifying sores, from the sole of the foot, even to the head, Isa. 1.7. and then followeth, your Country is desolate, your Cities are burnt with Fire. Might I take leave to be particular, I would say, that City, and Country, and Court, and Inns of Court, and Universities, all have exceedingly corrupted their ways; what a corruption in judgement hath overspread us? some turning to Socinianism, others to Popery, others to Atheism, yea great (and Leviathan-like) Atheism?  
How great a corruption is there at this day in the habits, gates, and gestures of men and women, which I would not trouble myself to speak of; but that as little a thing as it may seem, it is a symptom of great evil within; for many times the habits of the mind are signified by those of the body. A proud habit and a proud heart, a wanton habit, and a wanton heart, do often, if not always meet. For what modest woman would put on the attire of an harlot? or, who cares to make show of more evil than is really in them; and not rather to conceal that which is? A modest habit is not so sure a sign of a chaste heart (for that may be worn for a cloak of dis-honesty) as an immodest habit is of one that is unchaste. For what wo●an that is conscious to her own chastity, would render herself suspected for a whore? It may seem a small matter for sick people to play with feathers, and to make babies with their sheets; but it is an usual forerunner, and consequently a sign of death. So the habits of men and women, when they carry with them a great appearance of Pride, Levity, Wantonness. Inconsistency of mind, Prodigality, Fantastickness, Inconstancy, do give great jealousy to wise men, (who can discern much light sometimes through small crevices) that the Age, or rather persons of this Age, do abound with such kind of vices, and that there is some kind of fatality belonging to it, because people use such antic postures and gestures, as dying persons are wont to use. I wish the  vices had get no nearer men than their skins, that they were but skindeep, but as the Itch and such like diseases are first within, and then strike out, first infect the mass of blood, and not till afterwards, the habit and surface of the body, ye● and often strike in again, and corrupt the blood a second time; so it is to be feared, that men and women are generally proud and wanton in heart, before they are so in habit; and become so in habit, because they were first so in heart. Now if the hearts of many be such, as their most fantastic and garish habits make show of; those words of Solomon: Eccles. 9.3. Must needs be verified in them, The heart of the Sons of Men is full of evil, & madness is in their heart whilst they live, etc. Yet for all this, I would exercise charity concerning the habits of men and women (though that be hard to do) did not the common practice, and course of this Age assure me that it is universally corrupt and degenerate, and as it were, expound the meaning of such suspicious habits.  
It is no difficult thing to prove the sins of this Age, because men now adays declare their sins like Sodom, and do as it were, spread a Tent in the face of the Sun, as did Absalon. I am much mistaken (and so are many more) if the gross sins of swearing, cursing, Sabbath breaking, drunkenness, whoredom, together with too great a connivance at, and impunity to these and some others, be not more chargeable upon England at this day, than they had wont to be. Are not these the things which malcontents do allege to justify their murmur, though neither are they, or can they be thereby justified, as I have plainly showed in that Chapter, in which I have discoursed of Rebellion against Moses and Aaron. We must keep our stations and do our duties, though other men should refuse to do theirs. If a Wise play the harlot, may her Husband in requital commit adultery? no such matter. This premised, I may the more boldly say, whatsoever the matter is, and whence so ever it comes, a very general corruption there is amongst us. What is said of the soul, viz. that it is Tota in toto, & tota in qualibet parte, wholly in the whole body, and wholly in every part, may be applied to sin, as if it were become the very soul that did animate and inform the Nation. I was about to say: I fear good men are generally not so good, as they had wont to be, and bad men are become a great deal worse: the former having suffered, like strong constitutions, that have been impaired by bad air, and the other like unsound bodies, which are almost brought to the Grave thereby. And now let me say with Jeremy: O that my head were a fountain of tears, that I could weep day and night for the corruption (as he said for the destruction) of the daughter of my people! and O that I could say with David, mine eyes run down Rivers of tears, because men keep not thy Laws, at leastwise that with righteous Lot, of whom it is said, without the least hyperbole, that he did vex his righteous soul with the conversation of the Sodomites, so could I mine with the sins of England, mine own and others. O Lord thou seest, how, even the whole Mass of English blood is woefully corrupted by sin, (as it fareth with those that have had a Dart struck through their Liver, in that sense Solomon is by some supposed to intent it, (viz. as a periphrasis of the fowl disease) so that there is hardly any good blood in all our ●●ines and arteries, outward applications, whether of judgements or mercies of themselves cannot cure us. Inwardly cleanse us we beseech thee by the inspiration of thy spirit, and purge our Consciences from dead works to serve thee, that thy wrath may no more burn against us as Fire, but that at length thou mayst call us Heptzibah a people in whom thy soul may delight.   

MEDITATION XII. Of God's bringing Fire upon a People for their incorrigibleness under other Judgements.  
WE have already spoken of twelve several causes of God's contending with a people by Fire, and yet there is one behind, as much in fault as any of all the rest, and that is the sin of incorrigibleness: I could presently produce three sufficient witnesses, as it were to depose what I say. One is that text in Isaiah Chap. 1. vers. 5, & 7. Compared together, Why should ye be smitten any more, ye will revolt more and more? your Country is desolate, your Cities are burnt with Fire. The next is, Isa. 9.13. compared with the 19 The People turneth not to him that smiteth them. Through the wrath of the Lord of Hosts shall the People be as the Fuel of the Fire. But Amos speaks out yet more plainly, if that can be, Amos 4.6. I have given you cleanness of teeth, yet have you not returned to me, saith the Lord, vers. 8. I have withheld the Rain from you, vers. 9 I have smitten you with blasting and mildew, etc. verse. 10. I have sent among you the Pestilence, after the manner of Egypt. Now the burden of all the Indictment is, Yet have ye not returned to me, saith the Lord. Then in the next verse he brings in God speaking thus, I have overthrown some of you as God overthrew Sodom and Gomorrah, verse. 11. And how was that, but by fire?  
So that you see the judgement of fire came as it were to avenge the quarrel of other abused judgements, when Famine and Pestilence had done no good upon them, than God used Fire, which as being the worst, was reserved to the last. Most of the judgements denounced by Amos go under the notion of Fire, Chap. ●, & 2. and incorrigibleness you see is one main reason rendered of Gods inflicting those judgement.  
Now England hold up thy hand at the Bar, and answer, Art thou guilty or not guilty of the great sin of incorrigibleness? and you dispersed inhabitants of that once famous City, which now lieth in the dust (little did I ever think to have called you by that name) speak out and say, were you guilty or not guilty of much incorrigibleness under other judgements, before such time as God began to contend with you by that Fire which hath now almost consumed you? Plead your innocency if you can: Either prove you were never warned, or sufficiently warned by preceding judgements, or make it appear that you took warning, and mended upon it. That war by Sea, which hath been as a bloody issue upon the Nation for several years passed, and is not yet staunched, was that no warning piece? That impoverishing decay of trade which hath made so many murmur, was it no warning to us to repent and reform? If it were a great judgement, did it not call upon us to reform, and if but a small one, why did we so much repine at it? That devouring pestilence which in one years' time swept away above a hundred thousand in and about London, was it not a sufficient warning to us from heaven? Yet after all this, how few did smite upon their thighs, and said, what have I done? I doubt few have been the better for all these, and many the worse, who since God hath so smitten us, have revolted more and more, which is such a thing, as if Jonah should have presumed to provoke God more than ever, even then when he was in the great deep, and in the Whale's belly; or Daniel whilst he was in the Lion's Den, or the three Children in the midst of the fiery Furnace: I wish some of our greatest sins had not been committed in the time of our greatest dangers, as is spoken to the shame of the Israelites, that they provoked God at the Sea, even at the red Sea. God having threatened that if great judgements do not reform a people, he will send yet greater; it is no wonder that it is with London as it is, but rather, that the execution of this punishment was deferred so long. Concerning God's heating his Furnace seven times hotter for a people, when a more gentle Fire hath not consumed their dross, we read Levit. 26.24. If ye will not be reform by these things, I will punish you yet seven times for your sins. Also ver. 18.21, 24, 28. I will bring seven times more Plagues upon you, according to your sins. How justly may God complain of us, as he did of the Jews in old time. Jer. 5.3. Thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a Rock, they have refused to return. God hath made us as a boiling Pot, but our s●●● is not gone forth of us, (Ezek. 24.10.) As some Children, though their Parents are severe enough, are so bad, that one would think they were never corrected, but suffered to do what they list; so hath it been with England. Such as is the way of a Ship in the Sea, which leaves no footsteps behind it, whereby it may be seen which way it went, when it is out of sight: So hath it been with the Plague, and Sword, and other judgements in England; they have left little or no impression behind them, whereby it might be discerned that God hath attempted to reform us by such terrible judgements. We have cause to admire that God hath not in wrath ceased to punish us at the present, intending to reserve us to the day of judgement, and of the perdition of ungodly men to be punished. It is one of the greatest punishments, for God in wrath to give over punishing, and to say as concerning Ephraim, He is joined to Idols, let him alone, or why should they be smitten any more, they will revolt more and more. It would kill the heart of an understanding patiented; when very ill, to hear his Physician say, let him have what he will, and do what he will, for than would he conclude, he takes his condition to be desperate, and hath no hope of his recovery.  
O Lord, sigh thou art pleased to condescend so far, as yet to chosten us (For what is man that thou shouldst magnify him? that thou shouldst visit him every morning, and try him every moment? Job 7.18.) intimating thereby, that thou hast not utterly cast us off, but art in a way of reclaiming us; be pleased to bless and sanctify those thy chastisements, and do us good by them, as we would do by our Children, if we knew how, or if it were in our power. Thou canst make less correction if thou so please to work a greater reformation in us. One twig of thy rod, and one lash of that twig, being sanctified, will do us more good than a Scorpion that is not. Suffer us no longer by our incorrigibleness under judgements, to add contempt and contumacy to all our other sins, which is able to swell a small crime into a heinous offence. When Christ who is compared to a refiners fire, Mal. 3.2. Shall sit as a refiner and purifier of Silver, let him purify thy people, and purge them as Gold and Silver that they may offer to the Lord in righteousness. Then shall their Offerings be pleasant to the Lord, v. 3, & 4. Do not thou always correct us for our being incorrigible, but vouchsafe to correct and cure our incorrigibleness its self, so shalt thou receive more glory, and we shall henceforth need less correction.   

MEDITATION XIII. Of the Aggravations of the sins of London.  
O London, how were thy sins out of measure sinful? Consider thy sins without their aggravations, and I doubt not but there were many places in England (proportionably to their bigness) more wicked than London was; particularly, many Sea-towns, and some Inland, most consisting of Inns and Alehouses. But how few of those places that equallized or possibly exceeded London in wickedness, did ever come near it as in reference to means of grace, and other mercies? I have heard of a Papist, who in a storm did vow in case he were delivered, that he would give to the Virgin Marry a ' Taper no less than the Mainmast of the Ship he was in; but when the storm was over, persideously said, that he would make a Farthing-candle serve her turn. Were not the means thou didst enjoy like the Taper he promised, whilst those which other places enjoyed, were but like the Candle which he performed? Some wicked Towns have been like Egypt for darkness, whilst London was like Goshen for light.  
Capernaum itself was not more truly lifted up to Heaven in the abundance of means, than London had been. For gifts and knowledge, thou wert another Church of Corinth. Had the mighty things which have been done in thee, been done in other places, who knows how they might have proved? To be sure thou hast had line upon line, precept upon precept, here a little, and there a little. In thee an excellent Sermon might have been heard every day of the week, and oft times more than one in a day. The men that inhabited thee any long time, for their time might have been all of them teachers, though all did not profit accordingly. They could not but know their master's will if they cared to know it; and therefore if they did it not, were worthy of many stripes. I am loath to say what course far the souls of men had in other places, and what short commons, whilst thou wert fed to the full. Thou hadst Quails, whilst they had scarcely Mannah. Thy Ministers spoke like the Oracles of God, whilst some of theirs could hardly speak sense. Paul and Apollo's, and Cephas were yours, whilst amongst them the blind lead the blind, and no wonder if both fall into the ditch. O London, it is impossible thou shouldst sin so cheap as other places might do, considering those words of Christ, John 15.22. If I had not spoken to them, they had not had sin: but now they have no cloak for their sin. Had thy sins been but motes, there was that sunshine would have made them all to appear; but alas, how many of them were beams? I know not those sins that were found elsewhere, that were not to be found in the midst of thee. Though thou hadst the Prophets of God crying to thee early and late, O do not this abominable thing which my soul hateth.  
Some body spoke long since by way of admiration or aggravation rather; what! go to hell out of London; England is presumed to have more knowledge in the things of God, than any other part of the world, and London than most part of England.  
Neither did thy means of grace (O London) more exceed those of other parts, than thy other mercies did. Hadst thou not the best of every thing? the best houses, the best trades, the best commodities, the best provisions, the best Physicians, Apothecaries, Surgeons, Artists, and Artificers in every kind? the best accommodations of all sorts. Whilst the poor Countries were put off with any thing; the very cream of all things was brought to thy hands. Had Farmer's wont to live like you Citizens? they drudged, and toiled, lived meanly, fared hardly, habited themselves in poor and despicable apparel, contented themselves with any thing: whilst you dwelled at case and in pomp, fed high, went gallantly, followed the fashions, vied with the Court itself. So were you provided for, as if all England, yea, as if all the remote parts of the world, as far as both the Indies, had been made for no other end, than to serve and supply London; and their sheaf, like that of joseph's brethren, to bow to your sheaf. What did either London serve the Country with, or the Country serve its self with, but as I may say, the very leave and refuse of the City? As the spleen and mesentery, and other more ignoble parts are fed with the coursest kind of blood, which nature will not offer to the heart and liver; so was the Country with those mean things which the City did little less than disdain. Yea had not London, amongst other privileges, greater variety of good company than other places had good Christians, ingenious men in all professions, insomuch that some could not more frame themselves to live out of London, than Fish can, to live out of the water.  
These things considered, London proportionably to its privileges, should have been the best place in the whole world. But was it so? It is hard, comparing the sins of one place with another, but sure I am, the sins of London were many, and great; all its privileges notwithstanding. Wonder not then (O London) that God hath set thee on fire, whilst other places are yet spared: Wert thou as good as other places? (possibly so) but thou shouldest have been betthan they, for the means and mercies thou hast enjoyed far above them. Yea wert thou better than some other places? (that may be too) but wert thou so much better, as thou were happier than they? did thy goodness towards God exceed theirs, as much as his goodness towards thee, exceeded his goodness towards them? Who knows not that to whom much is given, from them much is expected? If they made four talents of two, was it not more than if thou didst make seven talents of five? O Lord, thou hast severely chastened this great City, cause all that are concerned to know, there is a just reason for what thou hast done. That place hast thou known above all other places and hast not dealt so with any people almost, as thou hast dealt with the inhabitants thereof, therefore hast thou punished them for their iniquity. Thou speakest of tribulation upon the Jew first (as being those that had the greatest privileges) and afterwards upon the Gentiles: so thou hast begun with London first, it being but equal they should first drink of the cup of misery, who have drunk deep●st of the cup of abused mercy. Should London's punishments be always so much greater than those of other places, as her mis-improved privileges have been, would not she that was first, become last? she that was the head become the tail, she that was the happiest, become of all Cities and places, most miserable? May the Repentance of that once great City be such, & such thy favour and good will towards it, that it may sit once more as a Queen, & wear that Crown of honour and dignity, which till all earthly things shall be dissolved, may never fall more from its head.    
FINIS   

PHYSICAL Contemplations; OF THE Nature, and Natural-Causes OF FIRE, Morally Applied.  
BY SAMVEL ROLLS, Minister of the Word, and sometime Fellow of Trinity-college in Cambridge.  
LONDON, Printed by R. I. for Nathaniel Ranew, and Jonathan Robinson. 1667.   

To his Highly Honoured Friends Dr. GEORGE BATE HIS MAJESTY'S Learned Proto-medicus, And to Doctor JOHN MICKLETHWAITE, To Doctor EDMOND TRENCH, To Doctor THOMAS COX One of his Majesty's Physicians, And to Doctor THOMAS WHARTON SAMUEL ROLLS Dedicateth the ensuing Contemplations, with profession of his great respects, and in thankful acknowledgement of all the undeserved favours he hath received from them.   

Physical Contemplations of the Nature, and Natural Causes of FIRE.  

CONTEMPLATION I. Concerning the Nature of Fire, and the use that may be made of that Contemplation.  
IT much increaseth my wonder at the great things done by Fire, when I seriously consider what Fire is, I had almost said what a petty thing it is. I could scarce believe it at the first, but am now convinced, past all doubt, that Fire is nothing but a mighty swarm, and corrent of sulphurous particles, or motes of brimstone, violently agitated or moved, and forcibly breaking out from those respective bodies, to which they did formerly belong.  
That Fire is a mere stream of small particles, motes, or atoms, methinks the strange vanishing of so much of every thing, as did turn to Fire, as it were into air or smoke, (or we know not what ourselves) doth prove sufficiently. Though there be some remainder of all or most things that are burnt, (as namely ashes, etc.) yet a great part of each body so destroyed is missing, flies away imperceptibly, (that is, we see nothing of what it was before) and we can but guests (at most) what is become of it. Bodies of bulk and weight, and yet not very much neither, though they may ascend for the present upon the wings of others, as bars of Iron blown up with Gunpowder, yet down they come again, and having got rid of that mantle, either of smoke or fire, in which they mounted up, come under our view again; so do the salt and Earthy parts of most bodies, which we call by the name of ashes. What small things are ashes! and yet too heavy always to keep aloft, & pressed down to the Earth with that little weight they have, which is next to none: (take them singlely and one by one) Surely then those flaming bodies which keep their station above, and never return to us again, (as we can discern) which fly up to the Element of Fire, (if such a notion may be admitted) and there abide, (as Rivers run into the Sea) they must be exceeding light, and weightless, and consequently as exile, and small, as can be imagined. For matter (as Fire doubtless is) cannot but be ponderous, if there be any quantity of it together. Were several motes, such as we see in the air joined together, they could not float and swim as they do, in that thin vehicle, but would quickly sink to the ground, much less were they able to fly up to heaven, (as if they had Eagles wings) as we observe fire to do.  
Sith than it is clear to us, that Fire is nothing else but a mighty stream of atoms (which we shall prove anon to be sulphurous) O my soul, apply this ere thou proceed any further. Surely this notion hath its use. I see the great God can terrify the World, yea and destroy it too, with any thing, yea with that which is next to nothing. 2 Pet. 3.7. But the Heavens and the Earth which are now, are kept in store, reserved unto fire, against the day of judgement, verse. 10. The Elements shall melt with fervent heat, the Earth also and the works that are therein, shall be burnt up. I cease to wonder at God his making Locusts, yea flies, yea louse, so great a Plague to Pharaoh, and to the Egyptians, that Pharaoh himself began to relent, whilst those Plagues were upon him. Those Creatures were Giants (if I may so speak) in comparison of those motes of brimstone, which the great God employed to destroy our City, and shall be his only Executioners at last in the destruction of the whole World, as I proved but now. How many parts do belong to each fly, or flea? (For even all their parts were down in God's Book) head, eyes, ears, legs, entrails, and now each of these parts (and for aught I know, count bones, and all, they may be some scores of them) are I presume as big or bigger than any one of those sulphurous Atoms, or Motes of which Fire consists. A man would scarce believe till he had well considered it, that swar●nes of Locasts, Cankerworms, Cater-pillars, and Palmet-wormes, commissioned by God to introduce a Famine, should be all that God intends by those amazing expressions, which he is pleased to use in Joel. 2. from verse 1, to the 11. Let all the Inhabitants of the Land tremble, for the day of the Lord cometh, etc. verse. 1, and vers. 2. A great people and a strong, there hath not been ever the like, nor shall be any more after it, to many Generations, verse. 3. The Land is as the Garden of Eden before them, and behind them a desolate Wilderness; yea, and nothing shall escape them. The appearance of them it as horses, and as horsemen, so they shall run. Read to the end of the eleventh verse. Dreadful expressions, yet were all verified in an Army of Locusts, and such like despicable infects, by which God did such execution upon them, as did demonstrate those expressions, not to have been so strange as true, yea to have been no hyperboles. Joel 1.4.  
Now, how easy is it for us to believe this might be so, who have seen the great God working wonderful desolations by far weaker instruments, viz. by an army of little motes of brimstone, all in an uproar, and joint conspiracy, to take their flight from those bodies, in, and with which they lately dwelled in a profitable peace, and Amity. Goliath in proportion did not more exceed David in strength and stature, and dimensions every way, than Locusts, and such like infects do exceed those little Atoms, whereof Fire consists. Besides those Infects, are living creatures (which is a great matter) but the sulphurous particles I am speaking of (otherwise called fire) are (as we all know) things without life, and yet so nimble when God sets them on, as if they had vigorous souls to actuate them; or rather, as if they themselves were all soul, and spirit, which are indeed some of the contemptiblest shreds, or rather siling of mere matter. I see then that the great God can make a formidable Army of any thing, (even of the dust of the earth, for why not of that, as well as of these?) I have therefore done wondering that such things should be spoken of Locusts, and such like infects as are in Joel 2.11. The Lord shall utter his voice before his Army, for his Camp is very great. The words that follow in the same verse, are a sufficient Comment, For he is strong that executeth his word. surely they do their work in his strength, whose glory it is to make weak things confound the mighty, and things that are not, bring to naught things that are.  
I further learn from hence, the great danger of an enraged multitude, though every one of that number singly, and by himself considered, be very mean and despicable: yet all put together, may be terrible as an Army with Banners. The Psalmist seems to speak of the tumult of the people, as if it were so hard to still and pacify, as the very raging of the Sea. Psal. 65.7. Which stilleth the noise of the seas, and the tumults of the people. Multitudes of people are compared to great Waters, or Inundations, and they as well as Fire itself (though each single person is but as one poor drop) will bear down all before them. It is Godlike to still the Tumults of the people; but to raise tempests and commotions amongst them, as Ionas did upon the Sea, is neither the part of a Christian, nor of a wise man? Who would conjure up those spirits which possibly he shall never be able to lay again? Oh the strength of weak things united and combined by whole millions together! oh the greatness of little things met in such infinite swarms; what vast things are the Sands of the Seashore, take them together? What huge mountains do they make? and how do they give Law to the Sea its self, and say to it under God, hitherto shalt thou go and no further? Jer. 5.22. Fear ye not me, saith the Lord, which have placed the sands for the bounds of the Sea, that it cannot pass it, and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over. Yea, what smaller and more despicable thing, than each of those by its self considered? They have more passion than policy that stick not to enrage the body of a Nation, without a just and enforcing cause, though to humour them in every thing (any more than children) is not commendable, or convenient. What goodly ships have stuck fast in those heaps of dust, called sands? so as they could never get off again, yea been swallowed up by them? as Ionas was by the Whale, or Corah and his complices by the earth, when it opened its mouth upon them? so that no discreet pilot ventures to come near them, or offers to say what hurt can so strong and stately a vessel, receive from those sands, which are but a heap of dust, thousands of which run through a little pin-hole in an hourglass in the space of one hour? If an Ocean of Atoms did (as we know to our cost) bring greater and speedier ruin, on our famous City than an host of men could have done (for that they much exceeded any army in number, though their power singly were next to nothing.) If so, I say, it appeareth, that vast and innumerable multitudes (at leastwise of people) though of the weaker and more despicable sort, ought not to be bad in contempt, or to be needlessly put into a combustion. Alas, were it not that God had put a divine stamp upon Magistrates (as he hath been pleased to call them Gods) surely they could no more rule the people, when in the calmest temper that ever they are in (some being always too rough) than they could rule the Sea. What wisdom can it then be to put so unruly a body into agroundless commotion? If this Sea once become troubled, work, and rage, and foam, and swell, how much is it to be feared it may overflow all its banks, and invade us with a ruining inundation? It was not cowardice, but prudence in Herod, to decline putting of John to death, for fear of the people, because they accounted him a Prophet, Matth. 14.15. Likewise in the chief Priests and Elders of the people, not to reply unto Christ, that the Baptism of John was of men, because of the people, who all held him as a Prophet, Matth. 21.26. For my own part, I dread, the Insurrection of people, no less than the consequences of Fire itself, the beginnings whereof have appeared very contemptible, so that it hath been said, (as is reported) that such a fire as that was at the first, might be pissed out; but the conclusion fatal, beyond all imagination.  
Now do I long to be at the end of this Meditation, but having promised to show what the matter of those particles is whereof Fire consists, and considering with myself that some good moral may be gathered and inferred from thence, as I have already hinted, that sulphurous or oily particles are those whereof Fire doth altogether or mostly consist: so I shall now undertake to prove that so it is, and consider how we may improve it. It is manifest that all mixed bodies here below are compounded of five Elements, or principles, viz. Spirit, (otherwise called Mercury) Water, (or Phlegm) Sulphur, (or an Oily kind of substance) Salt and Earth. For each natural body, be it of vegetables Animals, or Minerals, is by chemical art reduced or resolved into these five. From any such body may be drawn a spirit, or generous subtle liquor; an Oil, a Water, a Salt, and a kind of Earth; saving that the two last are rather said to stay behind, than to be drawn. now if each body that is burning, be as it is, both its own fire and its own fuel, both that which burns and that which is burnt, than one or more of the  principles so modified, must be the matter and form of fire. As for the Watery and Phlegmatic part of each body, no man will so confound two Elements so contrary each to other, as to say that is the Fire which consumes. Then as for that Salt and Earth which belongs to bodies, they are not the Fire that burns them up, for that which burns so far forth consumes and flies away, but Salt and Earth they remain after the greatest burn, under the form of Ashes. True it is, that spirit or spiritous Liquor which is in Bodies, is capable of taking Fire; as we see spirit of Wine will burn, and Fevers arise in the bodies of men by virtue of their spirits being inflamed; but then we must consider, that there is but little of that which is called Spirit, or Spirits, in Timber, and such like materials of houses, as are destroyed by Fire; neither is the Fire of any great duration which hath only Spirits for its fuel; as we see in the bodies of men, that those Fevers which only fire the Spirits, never last above three or four days, and many times not above one day; and are therefore called Ephemeral.  
Having therefore quitted Water, Salt, and Earth, from being the causes of Fire; and also proved that the Spirits of such kind of bodies which have but little of Spirits in them, cannot contribute much to the maintenance of a desolating Fire; Sulphur, or the oily part of each body will appear to be the great Incendiary, and to be more the matter, fuel, and fomenter of Fire than any thing else. And that it is so, doth yet further appear, in that such bodies of all others, are most apt to take Fire, and to burn fiercely when they have so done, in which there is most of a sulphurous or oily substance, as Oil itself, Pitch, Tar, etc. Moreover, we see that when any body is thoroughly burnt, the sulphurous parts are all or most of them gone (as if conscious of what they bade done, they had fled for it) and which is most of all demonstrative, when those parts are once gone, all or most of them, what remains will burn no longer; as you see, we cannot make a fire with Ashes, for that they consist only of Salt and Earth, with little or no commixture of Sulphur.  
Sith than Sulphur or Brimstone (though in an acceptation somewhat different from that which in commonly called by that name) is the great matter of Fire, and the Agitation, Commotion and Flight of it, is the very Form of Fire. I shall the less wonder hereafter to find the Scripture still joining Brimstone and Fire together. So Gen. 19, 24. The Lord reigned upon Sodom Brimstone and Fire. Psal. 11.6. On the wicked he shalt rain Fire and Brimstone. And Isa. 30.33. The Pile whereof is Fire & much Wood The breath of the Lord like astream of Brimstone kindleth it, viz. Tophet. Fire most usually kindleth Fire. A stream of Brimstone in violent motion is Fire, and here you see the breath of the Lord, is said, like a mighty stream of Brimstone, to kindle Tophet; which kind of expression is more genuine and philosophical than most men know it to be, and may hint unto us, that through our ignorance it comes to pass that many expressions in Scripture seem to us no more proper and significant than they do, it faring with us in the reading of holy Writ, as with those that ignorantly walk or ride over precious Mines, little do they think what a world of Treasure they tread upon; nor if they did, could they be content till they had gotten within the bowels of that ground which now they flightly trample upon. But I have been too long in this Philosophical contemplation (because it was such) and must endeavour to compensate my prolixity in this with greater Brevity in the rest, at leastwise of that sort, if any such shall occur.   

CONTEMPLATION II. Touching the Nature of Sulphur, which is the principal matter and cause of Fire, and how it comes to be so mischievous in the World.  
BEing credibly informed that the Element called Sulphur, hath had the greatest hand under God in the late dismal Fire (as it hath had in all other, whereby Towns and Cities have been laid waste) it is but fit we should take him under serious examination, and strictly inquire what he is, & by what ways and means he brings such great desolations to pass. Sulphur, that is, Brimstone so called by Chemists, because it hath some assinity with that which we commonly call Brimstone, though it be not the very same (for our common Brimstone is a compounded body, so is not that we treat of) is one of those Elements or principles with which all terrestrial bodies are made up, and whereof they consist.  
It hath pleased the God of nature, who is called Natura naturans, that amongst all things here below, even those which go by the name of Elements, as Air, and Water, and Earth, there should be no one pure and unmixed, and which is more strange, that the principles of which each body is compounded, should be of different and contrary natures, viz. hot & cold, moist and dry, heavy and light, active and unactive, weak and strong. Yea, that contrariety which is betwixt those Elements of Fire and Water, Earth and Air, which are the Ingredients of each Sublunary, makes for the good of each, and for the benefit of the whole, so long as they quietly draw together in that yoke of mixture in which God hath placed them. So that as the Apostle speaks in another case, 1 Cor. 12.21. The eye cannot say to the hand, I have no need of thee; nor the head to the feet, I have no need of you. Fire cannot say to Water, or Water to Fire, or either of them to Earth, I have no need of you. Though some of them do curb and limit the Activity of others; yea, the more ignoble put some restraint upon those that are more noble than themselves; yet in all this they do but what is necessary for the well-being, if not also for the very being of the compositum. Mercury and Sulphur would be too volatile and apt to vanish, if Earth and water did not hold them in: Water and Earth would be too dull and sluggish, if Sulphur and Mercury did not put life into them. Elements are said to abide in mixtion refractly, that is, brokenly, not one of them being able so fully to execute its own pleasure, and inclination, as it might, if it were all alone; and it is best it should be so, for if one of them get an absolute unlimited power, and make vassals of all the rest, presently all goes to wrack. So in acute Fevers, when either the spirits are too high, or the sulphurous part of the blood; and so in chronical Fevers or Agues, when salt is become too predominant in the blood, and hath soured it (like Ale in Summer) you see what work it makes, how it threatens no less than death and dissolution. Yet give me leave to say, though no one Element have unlimited power where there is a due mixtion, yet neither is Anarchy or Ataxy to be found in mixed bodies, no not in vegetables, which have the lowest degree of life; nor yet in minerals, which have none. For some one Element is still predominant over all the rest hence amongst men, some are connted fanguine, others phlegmatic, etc. there being no no where found in bodies that which is called, I empe●●mentum ad pondus, that is, just so much fire as water, and air as earth, weight for weight, (as if Nature were a Levelker) but temperamentum ad justitiam; as in a Medicine, in which are scruples of gentle purgers, to a few grains of those that are stronger, and in each a basis which is supreme over all things in the medicine; yet not put without its correctives, lest it should work too violently. You will see anon whether all this tends, I said before, that sulphur is one Element or Ingredient of all terrestrial bodies, and now I shall add, that it is one of the most active, noble, and useful amongst them all. If that which is called the Spirit or mercurial part, do excel the sulphur, as it is said to do, yet doth sulphur as much excel the other three Principles, viz. Salt, Water, and Earth; so long as it remains in a convenient mixture and dwells peaceably with all the rest. It were easy to expatiate in the commendation of Sulphur, so placed and qualified as God hath originally placed and qualified it in and with other Elements. Sulphur (say Chemists, and truly) is as it were the warm bosom in which the spirituous parts of all bodies do lodge, the bond of union, or copula betwixt spirits, and more gross substances (as Cartilages or gristles are betwixt hard bones and more tender parts.) It is that to which most bodies do chief owe their acceptable colour, taste, sent, and amiable texture. From thence most vegetables do derive their maturity, sweetness, and most other perfective qualities. It doth such service in bodies as nothing doth more: namely, it curbs the sharpness of that salt which is in them, it blunts the acrimony of the spirits, by its supple oily quality, it cements and sodres other elements, which otherwise would never hold together; being somewhat glutinous, it contributes to the consistence of bodies, which would be otherwise over flaid and volutile; in a word, it hath a faculty of resisting patrefaction more than any thing else, in so much that by means thereof Ale may be kept from souring in the midst of Summer, and Juices of Plants from corrupting. All this and much more may be truly affirmed of Sulphur whilst it keeps its proper place and station.  
But when this noble and useful Element once becomes impatient of the Yoke of mixtion with other Elements, and will no longer endure that water should allay it. Salt should fix it, Earth should clog and retard it, nor yet that the spirits though more excellent than its self, should govern it, then doth it play the maddest pranks imaginable; it breaks away from those other Elements that were joined with it, like an unruly servant from his Master, that flings open the doors, that who will may come out or go in, leaves all exposed to rapine and spoil, and not content with that, musters together all the debauched youth, (such as himself) that he can come near, draws them away from their respective Masters, and engageth them in the same Rebellion with himself, and by this means it not only ruins all that society, whereof it was before a profitable member, and those which it hath drawn into the same conspiracy, but its self also. For it can no more subsist without those Elements which it hath cast off, than they can subsist without it, and so it quickly vanisheth and comes to nothing. I say not only the Elements which are left behind do moulder and crumble to dust and ashes, but by that means its sel● is quickly almost annihilated, which is far worse.  
Now methinks there should be some morality if not Divinity also, to be learned from this discourse of sulphur, which if I had despaired of, I would never have dived so far into it. How naturally then do the following considerations offer themselves from what hath been discoursed as touching sulphur, viz. In the first place, how useful many men of sulphurous tempers that is active, subtle and vigorous; might be, could they but skill of it to be contented and peaceable? but on the other hand, how dangerous all such persens are, even above others, when once transported with pride or passion, affectation of undue liberty, or unlimited dominion? Then do they verify that saying, Corruptio optimi est pessima. The best things when depraved, become the worst of all. An Apostate Archangel is most likely to make a Belzebub or Prince of Devils. No Element more perfective of bodies, than sulphur duly bounded, but otherwise none so destructive.  
Moreover, how great an emblem is sulphur of those men and of their misery, who have not the wisdom to know when they are well? who want for nothing, and yet cannot be content. Such men whilst they grasp at more, usually lose what they had, like our first parents, who affecting to be as God, knowing good and evil, (when they knew enough already) became like the bruits that perish, or as Luciser, (if that be meant of the Devil) who saying he would ascend, and be like the most high, aut Deus aut nullus, as he said, aut Caesar aut nullus, was cast down to hell.  
Sulphur is in point of power and dignity the second Element in each body, yet oft times that satisfieth it not, but it would have the Throne, which belongeth to the things called spirits, and then Icarus-like, by soaring so high, it melts its waxed wings, and falls down into almost nothing.  
I further observe how sulphur, whilst it destroys other things, destroys its self, so many men, whilst Sampson-like they go about to destroy the Philistines, (as they count them) pluck the house (as he did) upon their own heads. Such as are ever biting and devouring others, are like by others to be bitten and devoured. (Gal. 5.15.) The sad experience we have had in that kind, may save me the labour of reflecting yet further, from the nature of Sulphur, upon the danger of an intestine War, when one part of the same body fights with another, or with all the rest. Sulphur is a part of those bodies which it preys upon; and what doth it get by it? it ruins the fabric it did belong to, and its self to boot, yea some parts of the body, after it hath done its worst, do still remain, when its self is utterly extinct, and no more to be seen.  
Moreover I observe that sulphur goes about to destroy that order, which God hath placed in the World, viz. That Elements of a different nature, should cohabit and dwell together in peace and concord, (which may be done) for so it fareth in most things in the World. Sulphur would make a schism and a rent, as not enduring to have its excesses corrected, (as it is needful they should be) therefore it fancieth to dwell alone; sues out a divorce, and puts asunder the things which God had joined together, and what comes thereof? Doth it not perish in the doing of it? I am deceived if men of so proud a temper, that they can brook no allay of their excesses (which are things incident to most men, both in opinion and practice) by a commixture of such Elements, as they might safely cohabit with, (yea and be happy, though not perfectly humoured in a conjunction with them) do not at length gain as little by it, as enraged Sulphur doth when it flies from the reft of those Elements, to which it was formerly united, and soon after dies, like a woman that will needs live from her husband, and so starves for want of Alimony. Men of that principle and practice, go about to dissolve the world, at leastwise take that course that would do it, if followed in all things. For when the great God shall assign to each Element its proper and distinct place, by itself, (in case he annihilate them not) which no instrument is more fit to effect than Fire,) then will the whole world be at an end.   

CONTEMPLATION III. Concerning the true cause of Combustibility, or what it is that doth make Bodies obnoxious to Fire: together with the improvement of that consideration.  
IT is the Fire that is within each Terrestrial body, which alone exposeth it to that Fire which is without. It is a most true saying, that Fire is potentially in almost all bodies, but actually in very few; the meaning is, there is that in most bodies which can easily become fire, yea which is actually fire, quoad actum primum, and differs no more from true fire, than the same man when he is quiet, differs from himself when he is in a rage or passion, which he may be easily put into. Were it not for that fire that is within its self, nothing could be burnt: for fire doth all its execution upon other things, by means of that confederacy and conspiracy which it hath with those bodies which are enkindled by it, opening as it were the prison-doors for them, knocking off their fetters, rescuing them from their keepers, I mean those contrary Elements whereby they were restrained before, and kept asunder, and then giving them opportunity to unite together, and with joint force violently to break away, and to destroy those bodies which before they did help to preserve.  
How great cause have we then to wonder that almost the whole creation is not in a flame, sigh most creatures carry fire as it were in their bosoms continually, at leastwise are as tinder, which a few sparks falling upon, are able to turn into fire? It is no marvel to see those things destroyed which do always bear about them the instruments and principles of their own destruction, as one that did always go up and down with his pockets full of lose Gunpowder. In a like sense as St. John saith, All that is in the world, is the lust of the flesh, or the lust of the eye; meaning as fuel ready for those lusts to kindle upon, and propagate its self by, may it be said that all or most things of the World are Fire, as to some part of them, that is, as fuel for fire to work upon, and to convert into its own nature.  
May not this notion of creatures, being consumed by their own internal fire, put us in mind how that man's destruction also is of himself, and that our greatest enemies as Christ saith, are those of our own house. The fire of temptation from without us could do us no great hurt, were it not for the fire of sin within us consenting and conspiring therewith. For every man is then only tempted, that is overcome by temptation, when he is enticed and drawn away of his own lusts. It is said of Christ that the Devil came and found nothing in him. Thereupon it was that the fiery darts which he threw at Christ, were presently quenched and took no effect, neither could they upon us, if there were nothing in us to comply with them. Woe unto us that we are traitors to ourselves, and do naturally combine with our greatest enemies to accomplish our own ruin.  
But as those bodies are least incident to fire, in which there is most of water, salt, or earth, to rebate the petulancy of sulphur, so are those souls lest obnoxious to the injuries of temptation that have the most grace, which in scripture is compared sometimes to water, and other times to salt, let your words be seasoned with salt, that is, with grace.  
Seeing then in this life more or less of sin will always cleave to us, as so much sulphur ready to set us on fire; labour we to weaken the power of it, by the predominancy of grace, so shall the remainder of our very sins in some sense, contribute to our good (as sulphur to the good of those bodies it is mixed with) as tending to keep us from pride, security, selfconfidence, trust in our own righteousness, and such like evils, to weaken in us the salt sharp humour of censuring others to make our spirits more serious and consistent by the shame and grief which they occasion in us: so shall we improve them as vipers in treacle, which so mixed, make it the better antidote, and that which was as downright fire in the commission of it, shall become as profitable sulphur in our reflection upon it, and accommodating of it to the forementioned uses and purposes.   

CONTEMPLATION iv Of Fire kindled by Fire.  
THe most usual way of kindling sire, as we all know, is by fire, one fire begets another. That which is actually fire, makes actual fire of that which before was but potentially, or rather habitually such. The reason is plainly this, things of the same kind do naturally resort one to another, and consort each with other, as we say proverbially, that Bards of a feather flock together, and fire hath a name above all other things for congregating, or calling together things that are homogeneous, or of the same nature, as also for segregating or separating things that are heterogeneous or of a different kind (in so much that that was made the very definition of fire by them that knew no better) Now actual Fire, when it bathe once separated the fulphurious particles of other bodies, from those more quiet Elements, which did restrain them, whilst mixed therewith; and when it hath brought those wild Atoms together, which before were conveniently dispersed and disjoined each from other, the product is this; that each of these being habitually fire, (as flints are, out of which fire may be struck) what with the irritation they receive from actual fire, and what with that greater strength they have acquired, by being united in such great multitudes, presently they begin to kindle and show themselves in actual fire, and as it were, to brandish their glittering swords, which before they kept as it were in scabbards, as by way of triumph, that they had now cast off the yoke of mixtion, with discenting and restraining Elements, and possessed themselves of that liberty which they were always desirous of, but could not sooner attain.  
Here me thinks, I see a lively emblem of ungodly youth, some are actually so, others are so but habitually, as being under restraint from Parents, Masters, and other Governors, who do all that in them lies to keep those fiery mettalsome youths from consorting each with other, lest by that means they should inflame each other: (as beams of the Sun concentered in a burning glass, are able to kindle fire, which scattered and dispersed they could never do.) Now when some or more of these young men or maids, actually wicked and debauched, as having already cast off the yoke of all government, and run away from those that did and should restrain them; either openly or secretly, lights into the company of those that are habitually such as themselves, and have great propensions to the same things: first he tempts and enticeth them away from under the jurisdiction and society of those that have hitherto restrained them (as to their lusts,) than he joins them to as great a number as he can, of such young ranters as themselves, who mutually encourage one another in an evil way, and strengthen the hand each of other, to do that in herds and troops, which they would dread to do singly, and one by one, and when it is come to that, then doth the wickedness which heretofore they smothered, flame out; they are presently all on a light fire, and so continue (if God extinguish it not) till having utterly consumed themselves by sin, they come to just nothing, or what is worse than nothing; as that which we call Fire, domineers a while, and carries all before it, but by and by it vanisheth, and we know no more of it (save that it ofttimes leaves an ugly stink behind it.) To give this fair warning to young men and women, ready to be debauched by the next ill company, is all the use I shall make of that most known way of kindling fire, which is by fire its self, where the allegory you see holds in every thing, and improves a truth to our hands, which might seem not worth our taking notice of, because every fool knows it. To which I shall add but thus much, though fools can apprchend it, yet can they not apply it, at leastwise to their own good, and he that can do so is no fool.   

CONTEMPLATION V Of Fire kindled by Putrefaction.  
THey say that fire is sometimes kindled by means of Putrefaction, & it seems evident from experiments, both without and within ourselves, that so it is. What are Fevers, but as it were so many fires kindled in the bodies of men? Else how do they make the blood to boil in our veins, and so exceedingly rarisie, it that the vesels are painfully distended by it, and are scarce able to contain it? or how come they to make such a heap of ashes in the body, as appeareth to be made by that deep sediment that is in the urine when the disease gins to decline, or (as it is vulgarly called) to break away? These hints may sufficiently prove that Fevers are Internal fires; and whence are most of those sires (at leastwise that are of any long continuance) but from Putrefaction, and thence called Putrid Fevers? Now as for Corruption or Putrefaction, it is thus defined, viz. that it is the separation of those parts and principles which were before mutually combined (the band of their union being dissolved) or that it is the dissolution of, or resolution of a compounded body, into all or most of those principles or elements of which it was compounded, some taking their flight one way, and some another. Now this separation or divorce of the principles of bodies one from another, contributeth to the enkindling fire by this means, viz. because when the sulphurous particles get lose from the rest, then do they combine together, and break away with great heat and violence from those less active Elements, to which they were joined before, and thence comes Fire. Thus in putrid Fevers, the due mixture and composition of the blood is very much destroyed, the thicker and thinner parts affecting as it were to be each by themselves (like the whey and curds in milk, that is soured or turned) which were before perfectly united. Then the sulphurous or oily part of the blood, thus set at liberty, flies through the body with great violence and sets all into a combustion. And this is the great instance, as from within ourselves, of Fire arising from Putrefaction. As for an experiment from without, one may suffice, viz. that of Dung, which lying together in heaps, and so putrifying more and more, doth sometimes wax so hot, that it sets fire on the straw that is mingled with it: which is long of its sulphurous parts by putrefaction, set at liberty, and flying away in great troops, and with much violence.  
And is there nothing to be made of all this besides matter of Speculation? You know what corruption and putrefaction doth signify in a moral sense; and sure I am that kind of corruption is the cause of all the mischievous fires that are in the world. Did God drown the old world, because all flesh had corrupted its self? and did he not burn Sodom and Gomorrah for the same cause? So likewise Jerusalem, Jer. 9 v. 13. The Scripture calls sinful communication 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, rotten or putrified, Eph. 4.20. and saith of it, that it doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, corrupt or putrify good manners. Many fires are kindled by such communication, viz. fires of lust, and fires of anger, and of revenge, besides those fires of judgement and vengeance which God sends upon the world for the same. James 3.6. The tongue is a fire, a world of iniquity, and setteth on fire the course of nature, and is set on fire of Hell.  
Moreover, if we take the word putrefaction strictly for a secession or separation of principles or elements formerly united, in that acception it is capable of a good moral, and may serve to teach us how great the danger of perfect separation and disunion is, even amongst those whose principles do so far forth disagree that they cannot be together, but refractly, as fire and water in mixtion: Yet these in natural bodies, as contrary as they seem, do much better in a convenient mixture and composition, than they ever can singly and apart: yea when they fall in pieces, though one bear a greater sway for the present than before, and that the worthiest of all the rest (as it might be the spirits in Ephemeral Fevers) yet as well that part which rules more absolutely than ever for the time being, as those parts which are more than ever subjected to it, is quickly destroyed and brought to nothing.  
Natural bodies cannot be mistaken about their own party (which are really such) but by a kind of infallible instinct, do draw those parts out of other bodies, which are for kind the same with themselves, as the kindled fulphur that is in one body, kindles and draws forth that sulphur which is in another, and yet it proves unhappy and fatal to those bodies (as to sulphur in particular) that they divide from all others, and will unite only amongst themselves, though they are all perfectly of the same species, and no more than just numerically differenced. How it should be more safe for men to do the same thing, viz. to abstract and divorce themselves from all, but those that are of their persuasion, whilst mean time divers may be such, only in pretence, and for their own ends for aught they know, and others whom they reject may hearty symbolise with them in more things; I say, how that can be prudent or safe, I am yet to learn.  
Those that affect that simplicity which is poculiar to God, and his alone prerogative, let them conceive a displeasure against the composition of their own bodies, and try conclusions to make them consist but of one Element, and that the noblest of all. Let them quarrel four of those five principles which are the ingredients of our bodies, and resolve to turn sulphur, salt, Earth and Water out of doors, and that they will consist of mere spirits, and to that end let them exalt those spirituous liquors that are in them, to the greatest height that may be, that so they may be able to turn those four inferior principles out of possession, and live alone in and throughout the whole body, all the veins and arteries being henceforth filled with spirits only in stead of blood: Try how this experiment will succeed. If it do well, attempt the like thing upon the Church and State, bring them to the same pass. But if you find this likely to set on fire the whole course of nature, to set you in a violent fever that will soon burn you to death, be so just as not to wish that should be done to others that you would by no means have done to yourselves; and suspect that may be bad for public bodies, which would be so destructive to your own private. Let one principle bear rule over all the rest, (as in good Wines the spirituous parts are predominant) and let the noblest Element sway the Sceptre, else things will degenerate: (as Wines do into Vinegar, when the spirits are kept under, and the saline or saltish particles exalted:) but let the less noble Elements not be excluded, but fairly comprehended in a due mixtion and subordination, otherwise if it far with men (as it doth with fire) that which aspires to be all in all, will soon vanish, and be as it were annihilated.   

CONTEMPLATION VI Of Fire kindled by the collision of two hard bodies.  
AS obvious almost as any of the former, is the way of kindling fire by the collision or smiting together of two hard bodies, as when slint & steel are struck one against the other: the reason why fire issues from thence, is, because by the blow given, the sulphurous particles of the steel and flint are put in motion. Now inward they cannot move, because these bodies being hard and of close parts, do suffer nothing to get within them, for as much as there can be no penetrating of dimensions. Therefore our they must come, and if they could come out leisurely and by degrees, they would produce no fire, or scarce so much as heat, but sallying forth in great haste, and all at once, as if they were affrighted with the blow they had received, by virtue of their number, union, and violent motion, they engender sparks, & produce that fire which we discern to come from them.  
Just thus it is betwixt persons of stout and sturdy spirits, when they happen to clash one against another, retreat and retire into themselves they cannot, to deliberate, and consider what they had best to do; so full are they of themselves, that is, of their pride and passion, but out they come, being once put into a commotion, and with all the spirits they can make & muster together, assail each other, and with their drawn glittering swords, do as it were fire at one another, and with greatest eagerness pursue a bloody duel.  
Now oh the folly of men, Do they not know that the contests and encounters of two great spirits, is as like to produce such a bloody issue as the smiting of slint and steel together, is to bring out Fire, and yet they will give way to it upon every slight occasion, as if they had less consideration than the devil himself, who said, skin for skin, and all that a man hath will he give for his life: but they will give or throw away their lives upon every trifling provocation, as if they were nothing worth. I wonder who it is that doth so highly honour the memory of men dying upon those terms, that persons of quality should be ambitious of it?  
I wender in whose Calendar it is, that such kind of persons are put down for Martyrs, Saints and Worthy-men! I wonder what heathen God it is, whom men think to please with such kind of sacrifices (for the true God doth most certainly abhor them) I wonder that men who stand so much upon the nobleness of their blood (as if each drop of theirs were more worth than all that runs in the veins of ordinary men) should trivially pour it out, or hazard it to be poured out, like water upon the ground, and at the same time everlastingly tain it, by shedding the blood of others, either actually or intentionally. Surely Cain and Lamech, and these men deserve to be canonised all in one day, at leastwise it is very sit that all their names should be written in red characters, that is, in letters of blood.  
But what shall we say to those persons, who make it their business to knock those slints and steels against each other, and then to find tinder to receive the sparks, and matches to procure the flame, (that tinder of its self could not) that is, to set persons of great and sturdy spirits together by the ears to foment their differences, and to make them thirsty after one another's blood. If that rule in Law be true, Plus peccat Author quam Actor. If any such two shall happen to kill one another in a duel, or so, they will be murderers, but you will be greater murderers than they.  
I can scarcely think of two hard bodies by their mutual attrition fetching fire out of each other, and not meditate that thus it is when two Nations fall at odds, they are always firing one at another, and the reason is, because they are hard bodies, and neither can yield, (one cannot yield in point of right, nor the other in point of honour) and so those sparks are continually struck from each, which fomented by that tinder, that ill-willers to both do cherish it with, and propagated by dangerous matches, and confederacies, breaks out into that flame which possibly may never come to be extinguished. Oh how do I long for the accomplishment of that promise! Isa. 11.6. The Wolf shall dwell with the lamb, and the leopard shall lie down with the kid, etc. And vers. 9 They shall not hurt nor destroy in all my holy Mountain. And Isa. 65.2. How should I rejoice to see some of that Prophecy fulfilled in our days. Isa. 2.4. They shall beat their swords into Ploughshares, and their spears into pruning-hooks, Nation shall not lift up sword against Nation, neither shall they learn War any more. I further consider, if two things be struck together, though one behard, if the other be soft, (as a feather against a flint) not one spark will ensue. Thus it is, when persons of rough and rugged tempers are marched and mated with those that are of a quite contrary disposition (viz. full of the Ornament of a meek and quiet spirit) though that which is hard may dash against that which is soft, yet no fire of contention is thereby enkindled, because that which is soft soon yields, and so prevents the quarrel. We say, the second person makes the fray, and Solomon gives us a better proverb, Prov. 15.1. A soft answer turneth away wrath, and Prov. 25.15. A soft tongue breaketh the bones. So will a flint break upon a cushion better than upon that which is hard. May I never be one of those hard things which help to kindle fire, either national, domestical, or otherwise, but always possessed of that christian softness, that may prevent the kindling of those things, which upon a little undue collision would be all in sparks, if not in flames.   

CONTEMPLATION VII. Of Fire kindled for want of vent, as in Hay, etc.  
THere is one way more whereby Fires are sometimes kindled, the consideration whereof is capable enough of a practical improvement, and therefore I shall not pass it by, and that is, by denying convenient vent to bodies, that are full of sulphur. Thence it is, that Hay that is laid up too wet, and lies too close together, is frequently set on fire, because by that means those sulphurous particles, which would otherwise have exhaled by degrees, are penned in, and being so, do associate one with another, provoke and excite each other, and when they have gotten a sufficient number of them together, with united force do as it were break Prison (for want of leave to go out quietly, now and then some of them, or some by some) and fly away like lightning. And thence is that fire which sometimes is kindled in Hay, and other times in dung, upon the same account. Those active particles which affected more liberty than they could singly obtain, and such as might have been given them without any danger (for dry hay the sulphurous particles whereof do exhale freely by some and some, doth not kindle of its self) combine together to set themselves free, as if they were of Caesar's mind, who said, Omnia dat, qui justa negat, when he was denied some privilege, which he might justly challenge. But those are not words fit to be taken into a subjects mouth.  
Yet as unlawful as it is for those that are under authority to act or speak at any such rate, as that of Caesar. I cannot but think withal, that it is no point of prudence in Parents, Masters. and other Governors, to deny to those that are under them that desirable liberty which they may safety give, any more than to give them that liberty which a due care of safety bids them to deny. That profound Philosopher and Statesman the Lord Verulam in his Essays, pag. 86. speaks thus. To give moderate liberty for griefs and discontentments to evaporate, (so it be without too great insolency or bravery) is a safe way. For he that turns the humours back, and makes the wound bleed inwards, indangereth malign Ulcers and pernicious imposthumations.  
When I consider what Fires have formerly been kindled both at honte and abroad, both in Church and State, and all for want of a little vent, otherwise called liberty; I say a little, (for too much may be as dangerous on the other hand;) pardon me, if I wish that in all places where it is vehemently desired, there might be as much of it as might consist with the real welfare and prosperity both of Church and State. And now, O Lord, thou who art only wise, cause Rulers every where to know what liberty may, and what may not be given, what liberty would truly make for them, and what against them; what would tend to kindle greater Fires than yet have been in the midst of us, and what might help to extinguish those fire, of contention which are amongst us already and to prevent others for the future. Such things as quietly would breathe themselves, and do themselves good, and the world no hurt, by their insensible exhalations, suffer them to evaporate, & let them not be so penned in, and shut up, as thereby to become needlessly exasperated, unavoidably united both in miserings & discontents, and will they ●●l they, to fall on fire like a move of ●●lay laid too moistly and close together, which otherwise had never fired in and of its self; but now is forced to flame (though its self must be both the fire and fuel) & all for want of vent And now, O Lord, thou who hast made me the father of many children, grant I beseech thee to me and other parents, that wise behaviour to wards them, that we may neither like old Eli spoil and undo them with too much lenity, nor like Saul enraged against his son Jonathan, endanger them by overmuch severity, but may so carry towards them, and have so much comfort in them, that we may be able to say concerning our children, as good old Jacob (that father of the Patriarches) did concerning his, These are the children which God hath graciously given us: and to think of them as the Psalmist represents them, Psal. 127.3. Lo! children are an heritage of the Lord, and the fruit of the womb is his reward.   

CONTEMPLATION VIII. Of Fire kindled by pouring on Water, as in Lime.  
IT is famously known that Fire is sometimes kindled, otherwhiles increased, even by the pouring on of water. By that means Lime is made to burn; which though it flame not our, yet both by its hissing, and smoking, as also by its ability to burn other things, doth appear itself to be set on fire. And we may daily observe, that Smiths do sprinkle water upon their forges, thereby causing the Fire therein to burn so much the more eagerly. The reason of the former, viz. of Lime its burning when it meets with Water, seems to be this: Some particles of Fire do remain in Lime, after it hath been burnt in the Furnace (though cooled again) but closely united with certain particles of Salt, and by them moderated and kept quiet. But when water is poured upon it, then is the association that was betwixt the particles of Fire, and of Salt dissolved, and the earthy parts separated, which before lay betwixt the fiery particles, keeping them from joining each with other, which being done, they all flock together and rendezvouz by themselves, and so violently sally out together, and forcibly take their flight in a considerable body or party, and thence comes that Fire which is kindled in Lime, which is true Fire, though it flame not by reason of those watery parts which are commixed therewith, which cause smoke instead of flame.  
Now when I think of Fire kindled by water, (its known opposite) in Lime as aforesaid, me thinks the corrupt nature of man is just like Lime; for when it meets with the holy Law of God, which is as contrary to it as water to Fire, (I mean, to the lusts and corruptions that are in it) how is it enkindled and inflamed thereby? Hence that complaint of Paul, Rom. 7.8. Sin taking occasion by the commandment wrought in me all manner of concupiscence. For without the Law sin was dead, and v. 13. But sin, that it might appear sin, working death in me by that which was good, that sin by the Commandment might become exceeding sinful.  
Moreover, whereas those particles of Fire which are in Lime, are as it were, so many foreigners, or foreign guests that get into it, when the Lime-stones were burning within the Furnace (for in Lime itself there is little Sulphur, as appeareth by the difficulty of burning all or most of it away) and these foreign particles are they that do expose it unto being set onfire whenwater is put to it, I cannot but thence think of the danger of Kingdoms and Countries which are over-stocked with foreigners (especially if of a foreign Religion as well as Nation) especially if men of fiery principles and spirits: for though such persons may lie still and make no noise for a time, so long as there are other parties to balance and tie their hands (as the particles of Salt doth that of Fire) and whilst they are not suffered to imbody and flock together; yet let an enemy come (like water upon lime) presently they hiss, and smoke, and reek, and heard together, and are ready to burn up all that comes near them. May the Popish party never verify what I have now hinted from the nature of Lime.  
Neither is it unapt to be significantly applied, that Smiths do intent the heat of their fires by ever and anon sprinkling on them small quantities of water. Did they throw on much water it would extinguish it, but that little they use now and then, makes it to burn more fiercely. What better resemblance can there be of the over-mild rebukes of parents towards obstinate and dissolute children. As good or better not chide, or not correct them at all, as do it over-gently, and Eli like, who only said, It is not a good report I hear of you my sons, etc. 1 Sam. 2.24. Were such deeds as theirs to be corrected only with words; especially with such soft words as those, v. 25. Why do you such things? Nay my sons, for it is no good report that I hear. Did they lie with the women that assembled at the door of the Tabernacle, and is this all he hath to say to them? He had even as good have held his peace. This was but water sprinkled upon the forge; this was but like an over-gentle purge, that stirs and troubles humours; but brings them not away. Thus to whip as it were with a fan of Feathers, is but to make an offender's remedy (which is correction) contemptible, and himself thereby more incorrigible. When the water of rebuke or correction must be used, take enough to quench the Fire, though not to drown or sink the offender.  
Lastly, Lime that kindles at the approach of water (which one would think should rather quench it if kindled before) is methinks a good emblem of Christian zeal, and a good pattern for us in that behalf. Should not our zeal be heightened by opposition, like floods that swell when they come at banks that hinder them. So did the zeal of David, when Michal derided him for dancing before the Ark. 2 Sam. 3.22. I will yet be more vile than thus (said he) viz. if that were to be vile, to rejoice before the Ark of God. So Paul, when some persuaded him not to go to Jerusalem for fear of being bound there, made this answer, Acts 21.13. I am ready not to be bound only, but to die at Jerusalem for the name of Christ. Thus were their dissuasions like water thrown upon Lime, which did merely kindle it. Thus you see the way of kindling Lime shows us both what our Corruptions are, and what our Graces should be, and woe unto us that our Corruptions have that vigour which our Grace's want.  
Henceforth then, by the help of God, I will endeavour that my lusts may be like green wood, which though it lie upon the fire, will hardly burn, as being choked with its own moisture; and that the Graces of God's Spirit may be in me as so much Lime, the fiery particles whereof meeting with their old enemy water, presently break off their association with other Elements, firmly unite among themselves, and of potential fire become actual, and send up those watery particles in smoke, which went about to extinguish them. If I cannot flame (as Lime cannot) yet I will endeavour to be as smoking Lime or Flax, which Christ will not quench; and when I can do no more at present against those lusts which fight against my soul: I will as it were hiss at them, as lime doth at the approach of water, that is, testify my displeasure and indignation against them.   
FINIS.   

Sixty One MEDITATIONS, AND REFLECTIONS UPON The most Remarkable Passages and Circumstances of the late DREADFUL FIRE.  
PART III.  
BY SAMVEL roll, Minister of the Word, and sometime Fellow of Trinity-college in Cambridge.  
LONDON, Printed for Thomas Parkhurst, Nathaniel Ranew, and Jonathan Robinson. 1667.   

To the Right Worshipful Sir JOHN LANGHAM, Knight and Baronet.  
Sir THOMAS PLAYER, Knight, And Chamberlain of the City of London. AND TO RICHARD HAMPDEN of Hampden in the County of Bucks, Esquire.  
AND To all his dear Friends, (and sometime Pastoral-charge,) the Inhabitants of Thistleworth in the County of Middlesex.  
S. R. Dedicateth this part of his Meditations, and wisheth the Blessings of the Life that now is, and of that which is to come.   

MEDITATIONS Upon all the Remarkable Passages and Circumstances of the late dreadful Fire.  

MEDITATION I. Of the Weight of God's Hand in the late destruction of London by Fire.  
REmarkable are those expressions of Job, cap. 6. ver. 2. & 3. O that my grief were thoroughly weighed and my calamity laid in the Balances together; for now it would be heavier than the sand of the Sea: therefore my words are swallowed up, and ver. 4. For the Arrows of the Almighty are within me, and the poison thereof drinketh up my spirit: the Terrors of God do set themselves in array against me. How fitly may the people of England, but especially the late Inhabitants of London, take up the same expressions? How justly may they wish that their Calumities were weighed by others, as well as felt by themselves? But as it is is impossible to find Balances able to contain the sands of the Sea, so is i● next to impossible to find any, in which the Calamity of London may be weighed, or any thing able to weigh against them (such is the heaviness thereof) besides the sands of the Sea: Yea, i● Jo●s particular grief and misery were heavier than those sands, may not the like be said of what hath now befallen thousands, all whose losses and crosses put together (though not any of them singly) are certainly heavier than his either was, or could be. I think it is so far from being a sin to put the judgements of God, as it were, into a scale, that we may learn how heavy they are (so far as we can attain) that I question not but it is a duty, and am sure it was the practice of that sensible Prophet holy Jeremiah, Lam. 4.6. The punishment of the Iniquity of the Daughter of my People, is greater than the punishment of the sin of Sodom, etc. There we see he lays the punishment of Sodom in one scale, and that of Jerusalem in another, and weighing them against each other, concludes the latter to have been the heavier of the two: Yea, indeed the whole Book of Lamentations is, as it were, a pair of Balances hung up, into which the Prophet is casting in the several miseries of jerusalem parcel by parcel (as he could take them up) till he had thrown in all; that he and others might understand to what weight the whole sum did amount. Though there are some that are ready to faint under the chastisements of the Lord, yet more are apt to despise them, especially after some time, and when the surprise is over, and in case they themselves are not so immediately, or so deeply concerned in them as others are. Then are they ready to say to others in reference to their losses, as the chief Priests and Elders did to judas, in reference to the trouble of his mind, Mat. 27.4. What is that to us? look thou to that: Or to show themselves Gallio like of whom we read, that when the Greeks took Softhenes the chief Ruler of the Synagogue and beat him before the Judgement-seat, Gallio cared for none of those things. Though he saw a Person of Quality and of Integrity unjustly beaten in a public way, he regarded it not. Let the Gallio's of this Age read what I am now to write us touching the miseries of poor London, and be perfectly unconcerned if they can, or exempt themselves, if it be possible, from having any share in that Calamity which they seem to slight, as if it were nothing to them, or as if the late fire had not so much as singed one hair of their heads, neither would, at the long run. I dare warrant them, that grey hairs of misery are upon them also (and upon that account,) though they know it not.  
When I enter upon the Meditation of London's destruction, I had need to fortify myself with those words of Solomon, viz. that It is better to go to the House of mourning, than to the House of feasting, Eccles. 7.2. For such a discourse can be no other, than as it were a House of mourning, yea, As the mourning of Hadadrimmon in the Valley of Megiddon, Zach. 12.11. And now methinks the Book of jeremy called Lamentations doth so wonderfully suit the present case of London, as if it had been calculated for the Meridian of that City, rather than of jerusalem, or as if God had stretched out upon London the same line of confusion, as he did upon jerusalem, or as if those divine thunder bolts, which were shot against both those famous Cities, had been made in one and the same mould, or as God speaks, Amos 4.11. I have overthrown some of you, as God overthrew Sodom and Gomorrah. So, as God overthrew jerusalem in like manner, and with many the same circumstances hath he destroyed London. Our sins were much what the same with theirs (as I have showed, when I ennumerated the procuring causes of fire) and it is but just, that our plagues and punishments should be the same likewise. Now where shall I begin my discourse of London's calamity? Or how can I do it without premising those words of the Prophet, Jerem. 9.11. Oh that my head were waters, and mine eyes a fountain of tears, etc. If my eyes be not a fountain my heart must needs be a Rock, and Lord smite thou that Rock, that waters may gush out, whilst I mention those things that should be bewailed, even with tears of blood.  
That which first presents its self is the consideration of what London was, nor can it be better expressed than in those words, Lam. 1.1 The City that was Great amongst the Nations, and Princess amongst the Provinces. Sure I am London was the glory of England, yea the glory of Great Britain, yea the glory of these three Nations, if not in some sense the glory of the whole World. But as the Prophet speaks of jerusalem, ver. 9 She came down wonderfully, the same may be said of London. But alas! What is London now, but another Sodom lying in ashes? What is it but a heap of dust and rubbish? The greatest part of it seems to be convered into so many Churchyards, as consisting of nothing, but the Relics of Churches, with waste ground round about them, full of open Vaults or Cellars, like so many uncovered Graves, and fragments of houses like so many dead men's bones scattered on every side of them: I had almost called it another Smithfield (●alluding to the use that place was put to in the Marian days) for that every house was a kind of Martyr sacrificed to the flames: and that (as is vehemently suspected) by men of the same Religion, with those that burned the Martyrs in Queen Mary's days: Witness that Frenchman that was convicted and executed upon his own acknowledgement of having begun the Fire in London, whose confession tells us that he was instigated by Papists (one or more) and the choice of his Confessor, that he was one himself. We can now no longer say of London Here it stands, but High jacet (as we say of one that is dead and buried) Here it lies; not that here it is, but that here it was.  
May we not go on with those words of jeremy Lam. 1.1. How doth the City sit solitary, that was full of people? How is she become as a Widow? Where are those multitudes that inhabited London a few months since? How are they dispersed and scattered into corners, some crowded into the Suburbs, others gone into the Country, disabled in all likely hood, from ever returning again, to settle as before; Who complains not that they scarce know where to find any body, even those that they had wont to converse and trade with, for that their former places know them no more, yea they hardly know the places again, where they dwelled formerly, or can find where those houses stood, which they inhabited many years together. To see a populous City so woefully depopulated in a few day's time, and the late Inhabitants driven away as stubble before the wind; Whose heart would it not cause to bleed? How oft have I heard men say since the Fire we have occasion to use such and such tradesmen, that use to work to us but know not were to find them, we should speak with such and such Friends, but know not what is become of them, or whether they are gone. How many thousand houses (that were lately such) do not now contain one Inhabitant, nor are sit to do it. This also should be for a lamentation. Did the Egyptians mourn, when but one was missing in every house, and shall not we when multitudes of whole households and houses are swept away all at once?  
Why should I doubt to say, that a great part of the strength and defence of all England, yea, of all the three Kingdoms, is lost and taken away, in and by the destruction of London? Was not that great City able to have raised a mighty force in a short time, wherewith to have opposed an invading Foreigner? Was it not a Mine of Treasure, able to supply vast sums of money for the use of King and Kingdom, at a short warning: and found as willing as able to do it? If a vast and stately Ship, as most that swim in the Ocean had been lost, how soon could, and did that famous City build such another? Surely, London was the sinews and the very right hand of all great and public undertake; and that they knew full well, that said in their hearts, Raze it, Raze it to the very ground. Are we not now like Samson when his hair was cut, and should we go out to shake ourselves as he did, Judg. 16.20. should we not presently find it? Yea, are we not become like the men of Sechem, when they were fore, presently after their being circumcised, whom Simeon and Levi flew, Gen. ●4. 25. Who can be a friend to England, or have any true English blood running in his veins, and not lament, to see so much of the strength of the Nation taken away at once? As Jerem●, speaking of what God had done to Jerusalem, (as in his own person) saith, He hath made my strength to fall, Lament. 1.14. and then adds, He hath delivered me into their hands, from whom I am not able to rise up: That is not our case as yet, but how soon may it be, our present weakness and obnoxiousness considered?  
Is it not worth taking notice of, that the beauty and splendour of England is defaced and lost by the destruction of London? How deformed is a body without a head? and was not London the head of England, in that sense that Damascus is said to have been the head of Syria, and the head of Ephraim to have been Samaria, Isa. 7.8. That is the head City, for we acknowledge a head Superior to that, yea, Supreme under God, viz. our Sovereign, as it is, ver. 9 the head of Ephraim is Remaliahs' Son. As the face is to the body, so was London to England, viz. the beautifullest part of it, and look how men reckon it a great prejudice to their bodies when their faces are marred by any great deformity, so is it to the whole Land (which is to be considered as one body, and all the parts of it as members of each other) when scarce any thing of that is left which was the very face of it. They that saw only the other parts of England saw (as I may allude with reverence) but it's back parts. Was not London as it were the Throne of the Kings of England successively, and other places in comparison of it, but as it were their Footstool? (you know to what I allude.) Now London is gone may we not write Icabod upon the Nation, for that the honour of it is departed? Now who can be a true Englishman and unconcerned for the honour of his Nation, and not troubled to see it lie in the dust? How is the honour of a Nation insisted on? How many wars are commenced and continued in the world to vindicate the honour of particular Nations? How hard is it for Nations to recede from the very punctilio's of their honour? Now if God hath disgraced us and weakened our reputation (as certainly he hath done) by taking away the great City, surely it should be for a Lamentation? If our Father hath spit in our face, as Moses said to Mariam, ought we not to be ashamed seven days, yea, seven years we had need for such a spitting of fire in our face, as hath befallen us? Jeremy puts it amongst his Lamentations, Lam. 1.6. From the Daughter of Zion all her beauty is departed. We proceed.  
Whose heart would it not grieve, to think what precious fuel went to feed that pernicious fire? Goodly Houses, noble Halls, belonging to several Companies, ancient and worthy Hospitals, affording relief to multitudes of poor and distressed people, magnificent Churches built (and some of them but lately repaired) at a very great charge, places of Judicature, and for the honourable reception of Magistrates, as Guildhall, and others, Common places (as I may call them) of Trade and Tradesmen, such as Blackwell-hall, and the Royal Exchange, (the only sanctuary that I hear of, to it's own Founder,) useful and eminent Schools, as Paul's, and others, one famous receptacle of Divines, by the name of Zion College, another for Civilians, one Cathedral, for largeness and stateliness of building, exceeding all that I have before mentioned. All these are well known to have been fuel to that fire; yea, all these were but a part of its fuel. There were other things, which though they did not as to bulk equalise those I have mentioned, yet in worth and value did far exceed them. In some places you might have seen rich wines, it may be Sack and Hippocras, burning for no bodies use, elsewhere costly Oils swimming about the streets, and afterwards converted into flames. Was not the fire fed in some places with rich householdstuff, and dear furniture, in others with shop-goods and wares of great value, as fine clothes, and such like, which their owners wanted opportunity to send away? How many precious drugs, and odoriferous spices went up in those flames, as so much incense? How many wholesome Medicines, and powerful Antidotes, and great Cordials, such as Mithridate, Treacle, Spirituous Liquors, Bezoardick Powders, Confection of Alchermies, Chemical Oils, and Spirits, were in great quantities consumed by that fire, as if they had been good for nothing, or as if nothing had been too good for it. And above all other losses, What Scholar, (that is so indeed,) can with dry eyes mention the inestimable loss of books that was sustained by that merciless fire, to the undoing of many Booksellers, in one sense, and of many more Scholars in another. How many learned and useful Authors in several Languages, Arts, and Sciences, Divines, both Polemical, and Practical, Fathers, Schoolmen, Phylicians, Philosophers, Lawyers, Historians, Antiquaries, Mathematicians, and others, besides many precious manuscripts (till then preserved, like so many leaves of the Sibyls) were then burnt to ashes, as if our enemies the Papists, had been then disarming us of some of our best weapons, wherewith we should defend ourselves against them? Yea, the very Sword of the Spirit, which ●s the word of God, the Bible it's self, as to many hundred Copies of it, was then taken from us and burnt (as if it had been a piece of heresy, or had fallen into Popish hands, who brook it not in our genuine translations.) And this were more to be lamented than all the rest, if that sacred book, that book of books, might not more easily be reprinted, than many others that are of greater volume, and of which there are but few Copies extant. But as for our Biblia Polyglotta, midwived into the world at a vast charge, and by the unspeakable industry of many learned and famous men, to the great renown of themselves and of this Nation, how many of them were consumed, as if they had been so much waste paper, and who is able to repair the loss? These things, as I said before, were the fuel that fed the flames of London, Quis talia fando Temperet a lachrymis? Who can think of such things as these, and not draw waters and pour out before the Lord, as the Israelites did at Mizpah? To have made, or fed as many bonfires, as are usual upon great solemnities, with mere Musk and Ambergrease, (if so much could have been had) had not been so great a charge and loss, as were all those materials which went to foment the dismal fire of London. Those flames were higher fed (all things considered) than Cleopatra was, when, as it is storied of her, she drank dissolved Pearls. How angry was the Almighty with us, when he would rather fling all this treasure into the fire than suffer us to enjoy it? How unworthy did he proclaim us, when, in fact, he said, better the fire should have it than we?  
But where did all this loss light? Was it upon LONDON only? Were few or none sufferers but the Inhabitants of that City? Yea, doubtless, it was a terrible blow to the whole Nation or to the greatest part of it. Who had any considerable interest in England, and none in London more or less? As all Rivers run into the Sea, and all the lines of a Circumference meet in one Centre, so did the interest of most considerable Englishmen, in London. Who had not some share in that great ship, as I may call it, which is now blown up? They that had no immediate and personal interest in London, Had they not Relations Brothers or Sisters, yea it may be Sons or Daughters, or if not so, Kindred more remote, that were great sufferers by this fire, and whose losses they should lay to heart. Nero is said to have wished that Rome had had but one Neck, that he might cut it off at a blow. In reference to England, London was next to that one Neck, and hath not this fire cut it off at one blow? His Majesty hath told us that his loss in the City was greater than any other man's, and what good Subject would not bewail that? But surely Reader it is thy loss, if thou art an English Protestant, as truly, though not as much as his. The loss was Catholic (that is universal) in the consequences, as well as Roman Catholic in the Causes of it. But is this all that can be said of the loss of London? Surely no, Read but the Book of Lamentations and you will find many more expressions applicable to the Case of London, besides those which I have taken notice of already, Lam. 1.4. There saith the Prophet, The ways of Zion mourn, because none come to the Solemn feasts, her gates are desolate. All these their calamities are come upon us at once. Our Gates are laid waste, our selemn Assemblies both Religious and Civil in most places of that which was called London, are unavoidably at an end, and if our ways do not mourn, that is, if they have not a sad and a ghastly appearance let all that pass by them Judge. Surely London is now the saddest spectacle that is this day in England.  
Doth the circumstance of time in which this fire befell us, add nothing to our affliction? Had we at the same time had many friends, and enemies but few or none, our misery had been less: For than should we have been much pitied, which had been some mitigation of our loss: but did it not befall us at a time when we had few friends, but many foreign enemies round about us. This Jeremy lamented in reference to Jerusalem, Lam. 1.2. Amongst all her lovers she hath none to comfort her, all her friends have dealt treacherously with her, they are become her enemies. Is it no aggravation of our misery (surely it cannot be otherwise) to think how wretchedly our many enemies will triumph and insult, because of it, and cry, Ah, ah, so would they have it, Lam. 1.21. All mine enemies have heard of my trouble, they are glad that thou hast done it. And Lam. 2.25. All that pass by clap their hands, they hiss, and wag their head, for the daughter of Jerusalem, saying, Is this the City that men call the perfection of beauty, the joy of the whole earth, vers. 16. All thine enemies say, This is the day that we looked for, we have found, we have seen it, vers. 17. The Lord hath caused thine enemies to rejoice over thee, he hath set up the horn of thine adversaries. Also in Lam. 3.14, 45. You may see how much stress the prophet Jeremy did lay upon the insultings of enemies, and how humbling a consideration he took it for. When enemies congratulate our miseries in stead of condoling them, it adds much. Surely France, but for shame, had rung bells, and made bonfires when the tidings of our fire did arrive there. God would that a people should lay it to heart, when he exposeth them to contempt. Jerusalem hath grievously sinned, therefore she is removed (so is London) all that honoured her, despise her, because they have seen her nakedness. He loves not his country that cares not how it is slighted, or who insults over it.  
What if it can be made out that there is no parallel at this day for London's calamity, should not that be for a lamentation, that God should so punish us, as if he would make us an example to all the world, or as if we had been the worst people in the world? jeremy took that circumstance to heart in Jerusalem's case, Lam. 2.13. What thing shall I liken to thee Oh daughter of jerusalem? What shall I equal to thee that thou mayst be comforted? So Daniel 9.12. For under the whole heaven hath not been done so great evil, as hath been done upon jerusalem. If the like may be said of London, (and indeed I have heard no man pretend the contrary at this day) its misery must needs be great. If it be an unparallelled stroke it must needs carry a great face of Divine wrath and displeasure with it, and that doth add much, Lam. 2.1. How hath the Lord covered the daughter of Zion with a cloud in his Anger? and remembered not his footstool in the day of his Anger. Ver. 3. He hath cut off in his fierce Anger all the horns of Israel.  
Many things in this judgement seemed to carry with them a great face of Divine Anger, as namely, for that the Lord seemed to destroy London, so far as he went without any pity. Such a thing as this is bewailed, Lam. 2.2. The Lord hath swallowed up all the habitations of jacob and hath not pitied, And verse 17. The Lord hath thrown down and hath not pitied. If God had taken away the houses of rich men that could have born their loss, and mean time spared the houses of such as were poor, there had been pity in that, but he was pleased to take all before him, and with the same bosom of destruction to sweep away the habitious of the poorest, as well as of the most rich. And did not God's turning a deaf ear to all the prayers and intercessions that were made, as for the greatest part of London whilst the fire was, and going on to destroy notwithstanding though they cried unto him day and night that he would stay his hand and spare the remainder, I say did not that speak God exceeding angry. This was one of jeremies' complaints, L●m. 3.8. Also when I cry and shout he shutteth out my prayer, and verse 44. Thou hast covered thyself with a cloud, that our prayers should not p●ss through. God did in effect say that, Though Noch, Daniel and joh stood before him, yet would he not be entreated for the City. When prayers can prevail no longer in such a case as that was, it is a sign God is exceeding angry. Moreover the fierceness of the judgement, and the mighty force it came with, and the quick dispatch it made, intimates, as if God for that time had abandoned all pity towards London: For may not these words of jeremy be applied to us, Lam. 3.10. He was unto me as a Bear or as a Lion he hath pulled me in pieces, he hath made me desolate.  
If any man that reads these things be yet insensible of the heaviness of God's hand in this stroke let him beside; all that hath been said, consider how unexpected, and how Incredible a thing it was that London should be almost totally consumed by fire, ere this year were at an end? Now what, but the greatness of this judgement made it so incredible till it came? That some few houses might have been fired in a short time, we could easily have believed, but not that so many as the Prophet speaks, Lam. 4.12. The kings of the earth, and the inhabitants of the world would not have believed that the enemy should have entered into the gates of Jerusalem. To think a judgement too great to be inflicted, and yet when it is inflicted to make light of it, are very inconsistent things, and mighty self-contradictions. He that should have come to a man worth eight or ten thousand pound, a week before the fire, and told him that within ten days he should not be worth so many hundreds, would he not have laughed at him, and said in his heart, How can that be? Had all his estate been in houses, some in one street, some in another, he would never have dreamed that they should be all fired together, or within a few days of one another: And yet it is well known to have been the case of many to have been worth a good estate one day, and the next day, by the fire to have been reduced almost to nothing. How are the words of Jeremy upon this occasion revived, Lam. 4, 5. They that did feed delicately are desolate in the streets, they that were brought up in scarlet embrace dunghills. Great and sudden downfalls cannot but move compassion in any man that hath bowels. As Jeremy speaks of the Nazarites, Lam. 4.6, 7. That they who were purer than snow, whiter than milk, their visage was become blacker than any coal, so to think how they that lived in great port and fashion, are many of them, as in the turning of a hand brought exceeding low, they and theirs, should much affect us. The desolation of so many houses is a sad sight, but the ruin of so many families as this fire hath ruined, is yet a sadder consideration. Surely it hath fallen heavy, both upon rich and poor, rich men in the loss of their estates, poor men in the loss of their friends. The rich man hath lost his talon, and the poor man hath lost his steward that improved it for him in a way of relief and charity.  
Is it not worth our adding, and throwing into the balance, that this loss by fire trod upon the heels of two other greater losses, viz. By war and pestilence, the latter of which, not only diminished our estates, but (which was worse) deprived us of near and dear relations: yea, moreover that this judgement came before the other two were gone, or either of them, for is not the sword yet drawn, and doth not the pestilence still devour? so that these three judgements have appeared together like three terrible Comets or Blazing-stars threatening utter destruction, and God hath come out against us riding as it were upon three several dreadful horses, black, red and pale, to allude to what is spoken in the Revelations: And as for what concerns men's estates, it is well known that the sword and pestilence in several years hath not so much exhausted them, as this fire did within a few days.  
Merely to avoid tediousness I shall here add but two things touching London's loss (though otherwise much more might be added) one is, that it is Invaluable, and the other that in the eye of reason it is Irreparable. It is in the first place Inestimable, namely, how great the loss is for the present, but more especially what sad products & consequences it may draw after it, for the future, whither the tail of the Comet (as I may call it) may reach. It is a common, and I believe a true saying, amongst the sufferers by this fire, that they have lost so much that they themselves cannot tell what they have lost. Only he that can tell the number of the Stars, and call them all by their names, doth know what the sum total of this loss is, and what are all the particulars of it, and what influence this Judgement may have upon the times to come; for certain it is the children which are yet unborn will in time far the worse for it. Who can estimate how great a damage and confusion will arise first and last from one branch of this loss viz. the burning of Bills, Bonds, Leases, Conveyances, Books of Debts, and Accounts, and other Writings of great consequence, which was all that many men had to show for the greatest part of their Estates; what contention and confusion this one loss may produce no heart can conceive? who knows not that paper and parchment, such as the contents thereof may be, may be of greater value than Pearls and Diamonds? How many had rather, yea had better have lost thousands of pounds, than some few sheets of paper, that went to feed those flames? O fire inestimably dear! O loss unvaluable, Can this loss be repaired the matter were not so great, but it either is or seems to be irreparable ●t leastwise in the memory of any man now living. So that we may here take up the same complaint which the prophet did, Lam. 2.13. Thy reach is great like the Sea, Who can heal thee? Or as he Jer. 30.15. Why criest thou for thine affliction, thy sorrow is incurable? I question not the Omnipotency of God, but, according to what is usual with God to do in the world, we can none of us expect to see that breach made up in many years, which was made upon London in a few days. Now put all these things together, and then tell me if his heart be not harder than the nether Millstone, that can see what London hath suffered, and not mourn with a very great mourning. If so a mazeing a Judgement will not awaken men, they are like to sleep in their security, till they come to wake in Hell, where none can sleep; for the smoke of their torment ascendeth continually, and they have no rest day nor night.  
But are there any that call themselves Englishmen, that do not only not mourn over, but rejoice and triumph in the destruction of London? Let them believe themselves to be legitimate if they can; at leastwise let them not think, that others will ever believe that there is one drop of true English Blood running in their veins: Or let the parents of their Bodies be who they will, I am sure that in another sense they are of their Father the Devil, and his works they do. If there could have been mirth in Hell there would have been rejoicing there at the firing of London, as there is in heaven at the Conversion of a sinner. How worthy were they to have danced in those flames, who (if any such be) have sung and danced at the remembrance of them?  
But what if some not only rejoice in this being done, but had the heart to do it? How long was it ere I could believe there was any such Monster in the World? till I heard of one convicted for the same, and that by his own sensible and persevering Confession. Lord, What mischief have they done? Is there any sacrifice for their sin? One would think, if there were no Hell, God would prepare one on purpose, for such miscreants, to burn them in, who have burnt up the Estates and Livelihoods of so many thousands. But, Lord, thou knowest it is not my desire they should, nor is it my opinion, that the blood of Christ, laid hold on by faith, is not able to save their souls. And oh! Though their bodies should be given as meat to the fowls of the air, or fuel to temporal flames, yet that their souls might be delivered from the wrath to come! Let them rely upon no pardon from that triple crowned blasphemer of Rome, who cannot so much as pardon his own sins, and it is well the (light of such men considered, and how they hold the truth in unrighteousness) if they be not unpardovable. He that cheats men into sin, let him not cheat them into Hell, by causing them to rest upon his mock indulgences, who is easy enough to pardon such peccadilloes in his account, as are the burning of Protestant Cities, yea, can be willing to enrol them amongst his Saints. I confess a red letter would do well before their names, but only in token of blood and cruelty. But, Lord, I desire to look higher, than those instruments of our late sire, even unto thee. Thou hast set us on fire round about, and oh that we could lay it to heart as becometh us. We would hold our peace, because thou, Lord, hast done it. If thou hadst so pleased London might have been like the Bush, which did burn, but was not consumed, but thou didst give it up to the flames: Lord, at what a rate hath London, yea England sinne● that thou hast thus punished it? Thou dost man● times punish men less than their sins deserve, but never more. Which of us have not contributed by our iniquities, to this as well as to other judgements? Which of us have not cause to say, Lord forgive us, that by our sins we have infected London and England with a devouring Plague, that we have helped to embroil it in a consuming War, yea, that we have had our hands as by way of demerit in kindling the late Fire, which burned London to the ground.   

MEDITATION II. Upon sight of the Weekly Bill for London since the Fire.  
With how sad a heart have I read that Bill, finding but sixteen Parishes within the walls now pretended to, and considering with myself by how great a Synecdoche some of those Parishes do at this day go by their former names? It is that figure, which puts a part for the whole (yea a small part too) the compounding Figure as I may call it, that takes as it were, five shillings or half a Crown for a pound) which alone warranteth us to call London, London still, and several parishes (said to be now standing) by the names which they did bear formerly. The unjust Steward, Luke 16.7. used substraction; only where a hundred was owing he bid them set down fifty, but we (as if that were to be more just) proceed by way of multiplication setting down a a hundred for ten or twenty. We view our City as it were through a microscope, which represents the leg of a Flea so big, as if it were the leg of some creature far bigger than its whole Body. So might we call a sometimes great and famous Inn, the Crown or Mitre, as it was formerly called, though burned down to the proportion of a Cottage, because the sign and sign post are still to be seen, and there is yet some small part of the old Building. Is it not rather the Epitom● of London, which we now have than London itself, as if the abridgement of a Book in Folio (be it Aquinas his Sums or any other such) should go by the name of Aquinas his Sums (or what other name it bore in Folio) when contracted into a small Manual or Pocket-Book. It is London in short hand, such as might contain the Decalogue within the compass of a single penny, rather than so at length if yet we may call it London.  
Is it not rather London's Remains and Ruins, its ●●rn and Ashes than London itself? So a Burgess or two in Parliament stands for a whole Town, a Knight or two for a whole Shire, so Lords Spi●ual and Temporal write themselves, London, York, Lincoln, Canterbury, as if they were whole Cities or Towns, being indeed but single and individual persons. Methinks it is as if Judah and Benjamin were called Israel, being indeed but two Tribes of Twelve: Nor am I less affected with that doleful parenthesis in two short words (viz. Now standing) How am I pushed with the two horns of that parenthesis, putting me upon this dilemma, that I know not whether more to be thankful, that all London is not fallen, or more to lament that so small a part of it is yet standing. The late Plague gave us to see and expect London without many Inhabitants (at leastwise for a time but to see London with but a few habitations was that we never looked for. We have lately known a Plague, that laid thousands of Citizens under ground, but who dreamt of a Fire that would lay the City itself upon the ground? Hear O Heavens, and be astonished O earth. I find as many sorts of diseases in the Bill now as ever. They find men out go whither they will they crowd into Families, that have scarce room enough to turn themselves in. Death will not spa●e, (as if it pitied those whom the fire hath not spared): men's tabernacles must go to wrack as well as their houses. But to confine myself to the business of the sire.  
Methinks London at this day is a lively Emblem of a Professor fallen from his first Love, or rather a backsliding Professor is just in such a condition as London is at this day. He goes by the same name as formerly, but How far is he from being the same person he was? How like is he to those Churches the outsides whereof are yet standing; their walls and steeples make such a fair show, that they, who should view them at a distance, would think, they were just as before; but alas! Their insides are gone, they are fit for no use, yea their very outsides are so frail and brittle, that in a windy day men are loath to pass by them for fear of being knocked on the head. What havoc hath sin made in all the faculties of such men (which, if the Soul may be compared to a City, may be called the several streets of that City) How hath error destroyed their understandings, ill habits their wills and inclinations to good, the World consumed their spiritual affections, all these things conspired to desolate and lay waste their Consciences; and now those men though called Christians still (and glorying in that name) lie just like London in dust, and rubbish, and ashes. O Lord, Give England to meet thee in the way of thy judgements, by a timely repentance, yea give these three Kingdoms so to do, lest it come to pass that hereafter England should be called England; and Great Britain, Great Britain, and the three Kingdoms so; by as great a Synecdoche, as the poor Remains of London are now called London, and the Relics of some streets (said to be now standing) by the name those streets had, when in their beauty and glory.   

MEDITATION III. Upon the Discourses occasioned by the late Fire, both th●n and since.  
SOme came to London in the time of the Fire, having heard of it (but not seen it) and probably their first question was, Is the Fire out? Alas! no, would they say that answered them, It is so far from being out, that it rageth more and more. They that heard it was not out would be ask how far it was gotten, whereabouts it was: Then would men begin to reckon up the Streets and Churches that were burnt down already, Thames street is gone, and Fish street is gone, and Gracious Street is down, and now it is at such a place, and such a place, and so they would proceed. Is the Fire abated would others say? Is there any hope of extinguishing it? We see little sign of it would some reply, It is seared it will consume the whole City and Suburbs too. Why do they not play their Engines would some cry? Alas they are broken and out of Kelter, we little expecting such a sad time as this. Some it may be would say, Why do so many people stand gazing on, and not run to help? The Fire hath now got such head and is so fierce would they say that there is no coming near it: But why do they not pull down houses at a distance? that is long work would some reply, and seeing they cannot carry away the timber, when they have done, it will do but little good. Do not the Magistrates, would some say, bestir themselves to put a stop to it? It is like they do what they can, but they are even at their wits ends, or like men astonished. They that stood and looked on would cry out, See how it burns East and West at the same time, not only with the wind, but against it. Hear how it crackles like a Fire in thorns: Hear what a rattling noise there is with the crackling and falling of timber. Look you there saith another just now the Fire hath taken this or that Church, which alas is full of goods, now it is just come to the Royal Exchange; by and by would they say, See how presently such a stately house was gone, it was but even now, that it began to fire, and it is consumed already: Oh what a wind is here, See how it is as bellows to the Fire, or as the breath of the Almighty blowing it up. You would wonder to see how far the sparks and coals do sly. It is strange they do not fire all the houses on the other side of the water, where abundance of them do light. I can think of nothing, saith one, but of Sodom and Gomorral, when I see this sight. Alas, Alas! cries one, now do I see such a good friends house to take fire, and, by and by, now do I see the house of another good friend of mine on fire; in that house, that you see now burning dwelled a Brother or S●ster of mine, or some other near Relation. Others would come dropping in and say, They had stayed so long as to see their own houses on fire and then they came away and left them, Such a● dwell near to London and to the Road would cry as they lay in their beds, we hear the Carts rumbling and posting by continually. Those that were within the City, at that time, would ever and anon say to one another, Did you hear that noise. There was a house blown up, and by and by there was another house blown up. Others would cry, The fire is now come near the Tower, and if the powder be not removed, God knows, what mischief will be done with that: One while the people would take an Alarm of Treachery, and cry out that the French were coming to cut their throats.  
Such whose houses the Fire had not yet seized, but was hastening towards them, you must suppose to have made this their discourse, What shall we do for Carts to carry away our goods, we have offered three, four pounds a load for Carts to carry them but two or three miles off, and cannot have them. One while they cry there is an order to prevent the coming in of more Carts, it being thought that whilst we mind the saving of our goods, we neglect the putting out the fire, and now will our houses and goods burn together, and so we shall lose all. Such as had the opportunity to convey their goods, as far as the fields and no farther. How did they discourse of the hardship they must undergo, if they should leave their goods, they would be stolen, if they should look to them themselves (as many had no body else to do it for them) they must have but little sleep, and a cold open lodging, and what if it should rain? And some we may imagine were discoursing, what they and theirs should do, their houses and goods being burnt, where they should put their heads as having neither money nor friends, at leastwise so near that they knew how to get to them. These were but some of those dreadful stories that men and women talked of: I could tell you how women with child would say, They had but a month or a week to reckon, and this had frighted them almost out of their wits, so that they found it would go very hard with them. Others again would say, They were but so many weeks gone, but were so disturbed, that they did never look to go out their full time: Others, it is like, would say, They were so ill with the fright they had taken, that they thought verily it would kill them, or that they should never come to themselves whilst they lived. Would not others again report of some here and there, who by venturing too much in the Fire, or staying too long to bring away their goods, had lost their lives and perished in the flames?  
Neither were all sad discourses exstinguished with the fire: For since that time it hath been the manner of Friends, as they met to ask some account of the losses each of other. Pray what lost you, saith one, by the Fire? I lost the house I lived in, saith one, which was my own, or as good as my own by virtue of a long Lease and a great Fine. I lost my houses and goods, saith another. I lost to the value of two thousand pounds, saith one, I four: I, six, saith another. I have lost the one half of what I had saith one: I have lost all saith another, I am burnt to my very shirt. I have lost more than all, saith a third, for I by this means am left in a great deal of debt, that I shall never be able to pay, I had many things belonging to other men committed to me, which are swept away. Saith another I am not only undone myself, but so many of my Children and near Relations, it may be all of them are undone by this Fire, as well as myself. But I need to say the less of this, because every day's converse will or may tell us, what men talk since the dismal Fire of and concerning it. O Lord, I see thou who canst put a Song of deliverance into our mouths when thou pleasest, canst also fill us with complaints and lamentations when thou wilt, and make our own tongues, as it were to fall upon us, how thou canst make us out of the abundance of our hearts, to speak such things as will terrify both ourselves and others, and cause both our own ears and theirs to tingle, how easily thou canst find us other discourse than to ask and tell what news is stirring (for who regarded news whilst these things were in agitation) who seemed to mind what became of affairs either by Sea or Land? I see how easily thou canst embitter our Converse one with another, and make us speak so as to break each others hearts, that use to delight and refresh each other by their pleasing conferences and communications, so that solitude may become less afflictive, than that good company, which was wont to be very acceptable. Would not our tongues rise up in judgement against us, if we should ever forget the sad stories we have told of thy most heavy hand upon us? Seeing thou hast thus seasoned our communication, as it were with salt, and salted it, as it were with fire, shall that which is rotten and unsavoury proceed out of our mouths from henceforth? Let us remember, what we said to others, and what others said to us, that we may never be unmindful of what thou hast done both to us and them, we have spoken with sad countenances and with aching hearts. Oh that by the sadness of our countenances our hearts might be made better.   

MEDITATION iv Upon the dishonest Carters, who exacted excessive Rates.  
IS there a Conscience in men, or is there none? Or is there some such thing in Pagans and Infidels, but no such thing in Christians? or is there a Conscience in the Christians of other parts, but none in Englishmen? Or is there some in other Englishmen, but none in ploughmen, and Carters, at leastwise in the most of them, who came to help the Londoners away with their goods in the time of the Fire? Whatsoever there be in other men, there seems to have been no such thing in them; witness their ploughing, as they did, upon the backs of poor Citizens, and making long furrows in the time of their utmost Calamity. Londoners have been glad sometimes, if they could get but one in ten of their broken Chapmen, but you, when you saw a fire that was like to break hundreds of Citizens, would have ten for one; five pound for so little work, as ten shillings, if not five, would have been taken for at another time. Let it not be known in Gath: never let Papist, or Turk, or Jew, read this paper, whereby to know, what you have done: They would think it were never possible, to go to heaven in your Religion. Who can believe you to be so much, or so good as mere men? For can there be a man without humanity? The Apostle saith, He is not a Jew that is a Jew outwardly, and may I not say, He is not a Man that is a Man outwardly, but he that hath the tender heart and bowels of a man. As there are, VVolves in Sheep's clothing, (as our Saviour speaks) so, Are there not evil Angels appearing in the shape of Men? Did you do as you would be done by (which is the Rule of Justice) when you seemed to vie with the fire it's self, which should be most cruel, you or it? It gave most men space to carry away their goods, you might have given them opportunity to have done it, and would not, but upon most unreasonable terms, such as many were not able to come up to. Should Landlords, knowing you cannot live without ground to work upon, make you pay ten times so much Rend as it is worth, How would you curse them, and be ready to call them Baptised Jews, Uncircumcised Turks, or other names, as bad as those; and such as I dare not call you, (whatsoever you deserve) as remembering, how the Archangel durst not bring a railing accusation against the Devil himself, but only said, The Lord rebuke thee, Judas the 9th. Were any of you dangerously sick, and in great extremity, and being so, should send for the only Physician near at hand, and he should refuse to come, though it were to save your life, unless you would give him ten Fees for one; would you not go nigh to use that rude Proverb, concerning him, viz. That he would get the Devil and all? and would you not think, that one good angel might be better to him, than ten evil ones (and such are all that are ill gotten)? Were your Wives in sore Travail, and but one Midwife to be had, that were able to deliver them; and she, knowing their necessity to make use of her, should so far work upon it, as to capitulate for as many pounds as she used to have shillings, or else, give out, that, for her, mother and child should both perish together: How would you make the Country ring of the savage cruelty of so extorting a Midwife? If you had urgent occasion for money, and some biting Usurer, knowing of it, should make you, directly or indirectly, to pay twenty or thirty pound per Cent. how would you take on at him, and clamour upon him? Such was your dealing with poor Londoners in the day of their distress.  
As the raging Sea, when men are in danger of being cast away, will have a great part of their lading cast into her lap, or not suffer them to ride safe; or as Thiefs, do make men buy their lives at a great rate, which they ought nevertheless to save, and suffer them to enjoy free-cost; or, as the Devil himself, when he osters his assistance to men in their great straits, exacts that of them for his pains, which is more worth than the whole world, viz. Their Souls; requiring to be paid manifold more than his work comes to: Such was the equity you used towards distressed Citizens in the time of the fire, (as if you had been Jews and they Samaritans.) There was a Samaritan himself, who when he saw a stranger that had been robbed, and wounded, and half-dead, had compassion on him, bound up his wounds, paid for his lodging, took care of him, Luke 10 33. Surely you are no akin to that good Samaritan; you took from them whom the fire had rob before; you made their wounds bleed afresh with your unkindness; you even killed those outright with your cruelty, whom fire, and grief, and fear had made half dead before.  
Did you ever read that Text Acts 28.2. where Paul saith, The barbarous people shown us no little kindness, for they kindled a fire, and received us every one, because of the present rain, and because of the cold. This did Barbarians to strangers, when exposed but to rain and cold, which is nothing like so dangerous as fire: but what you Carters, called Christians, did to men of your own Nation, and of your own Religion, the world knows too well; as if you, indeed, had been the Barbarians; and they that Paul speaks of had been Christians. Will not the Christianlike carriage of those Barbarians judge the barbarous carriage of you christian's (if I may so call you)? Have you never read those words, 1 Cor. 6.10. Extortioners shall not inherit the Kingdom of God? nor those in 1 Thes. 4.6. Let no man go beyond or defraud his brother in any matter, because the Lord is the avenger of all such. Quit yourselves, if you can, from having been Extortioners, and such as have defrauded and gone beyond others. I doubt not in the least, but this was a real theft in the sight of God: You think it was not, because they consented and contracted to give you so much: But so may a man consent to deliver his purse to a highway man, that threatneth, if he do not so, he will have his life: Doth that make it no theft on his part that takes it? A man may consent to that which is a real injury to himself, to avoid a greater than that; all that can be said, is, No man can be forced, if he consent. Volenti non fit violentia, is true, but not Volenti non fit injuria. If you have not wronged the poor Citizens, whether with or against their consents (as it was partly both) never were men wronged. How many, think you, did lose all, or the most of their goods, because they had not wherewithal to give those unreasonable rates which you demanded, who yet could and would have honestly paid you as much as you in reason and conscience could have demanded for the removal of their goods. Will not the great God, think you, place the loss of those goods, and the undoing of those poor families to your account? Therefore, O Country men (honest Countrymen I must not call you till you better deserve it) let my advice be acceptable to you: Blush for what you have done, repent, restore, make satisfaction to the full. What you have gotten in that way (unless it be such of you as ventured your own lives, or the lives of your beasts, by going near the fire) will never thrive with you, yea, may prove a moth and canker to all you have besides. Who were the large contributers to all Briefs, when your Towns and Houses were at any time burnt, but these very Citizens, whom you have used thus unkindly? If fire should happen in your thatch, which may easily be, (and which you have provoked God to send) how dearly would you miss that City which you have so inhumanely oppressed? You that have not pitied Londoners, pity your own souls; and remember that true saying, Unjust gain is not remitted, (that is, forgiven) unless, intentionally by those that cannot, and actually by those that can, restitution be made.   

MEDITATION V Upon those that stole what they could in the time of th● Fire.  
IT should seem it was not enough for Londoners to have their houses consumed by fire, and their faces ground by unconscionable Carters, demanding half as much for carrying away their goods, as some of them were worth; (yea, ten times so much as was their due) but, as a further aggravation of their misery, God was pleased to give London, as he gave Jacob, to the spoil, and as he gave Israel to the robbers. How many, under pretence of rescuing their neighbour's goods out of the fire, carried them away for altogether, (as if all things now had been common, because the fire had broken down men's enclosures): Was this your kindness to your friends? Was this the pity that should be showed to them that are in misery? I have heard indeed of Janissaries, (that is, Turkish Soldiers), that when fires have been in Constantinople, would fall to plundering; but, are you Turks? Some living upon the Sea-coast, may, perchance, gain now and then by racks, bringing rich goods to their hands; but then, it is presumed, the owners are cast away, or cannot be known. They say, some Nurses, that use to attend on such as have the plague, are wont to make away all they can lay their hands on: but then they stay, till the people whose goods they take, be dead, and have no further need of them. But you, barbarous wretches, stripped the poor Citizens, being yet alive, and likely to live, and to need all they had, and more: Do you think much, to be chid for what you have done? Alas, yours is a great crime, It is an iniquity to be punished by the Judges, yet, I had rather you would judge yourselves for it, satisfy for the wrong you have done, and so avoid the punishment both of God and Men. You make me think of the Eagle, that stole away a coal from the Altar, and fired his own nest with it. Were they not firebrands snatched out of the fire that you stole away? If you continue to keep them in your Nests, sure enough they will set them on fire; I mean, they will bring a curse upon all the rest of your substance. You have done that, which one would have thought, no man's heart could serve him to have done. If other Thiefs deserve hanging, you are worthy of a Gallows as high as Haman's; for, the circumstance of time makes your sin out of measure sinful. Would you offer to be stealing when God was burning? Would you take from those, to whom you had more need to have given? Now you are told of your fault, be not worse than judas himself, who, when admonished but by his own conscience, came and brought back that wages of unrighteousness, which he had received, viz. The thirty pieces of Silver. I do not advise you, by any unnecessary confession, to bring yourselves into danger; so you do every man right, what matter is it, whether they know who it was that wronged them? If ever God pardon you, see one Condition that must be performed by you, Ezek. 33.15. If the wicked restore the pledge, give again that he hath rob; he shall surely live, he shall not die.   

MEDITATION VI Upon unconscionable Landlords, demanding excessive Fines and Rents, since the Fire.  
IS it a good Rule, that men may take as much as ever they can get, for such things as men cannot live without? Surely, that is the Rule you go by, in ask and taking such vast Fines and Rents for the houses you let. By that Rule, if some few men could be supposed to have all the Corn in England in their hands, they might sell it for five pounds a bushel: for men would give it, if they had wherewithal, rather than be without bread, which is the staff of life: But how would you curse them that should serve you so? You seem to have made a Covenant with fire, (as some are said to have done with death, Isa. 26.15.) and with slames (as others with hell) to be at an agreement, that if an overflowing scourge should pass through, it might not hurt you, as who should say, If your houses be burnt hereafter, yet they are paid for; such Fines may be sufficient to build them again: Methinks, I hear the great God saying, Your Covenant shall be disannulled, and your Agreement shall not stand; when the overflouring scourge shall p●sse through, you shall he trodden down by it, as it is, verse 18. Like the bvilders of B●b●●, you seem to have been raising a Tower, to fortify yourselves against heaven, but God will confound your Languages. Would you anticipate the rebuilding of the City, by obliging men always to remain in the Suburbs? I wish, it may not be said of you in a bad sense (what the Psalmist says of others in a good) that You take pleasure in the stones of London (as they of Zion) and savour the dust thereof, Psalm 102.14. because its ruin hath been your rise. I doubt not, but the Fines you have taken, and the Rents you have agreed for, will be the undoing of many a poor Family, that, but for those exactions, might have made a shift to live. Possibly, all the gains of your Tenants, (trading being so dead as it is, and is like to be) will scarce pay for the houses they live in, and if so, wherewithal shall they and theirs subsist? Men must have meat to eat, and clothes to wear, as well houses to dwell in; but your rack-Rents, and more than rack Fines, do eat the very bread out of their mouths. When I think of the Fire, the Carters, the Pilferers, and you extorting Landlords, I cannot but recount, what is said, joel 1.4. That which the palmer-worm hath left, hath the locust eaten; and that which the locust hath left, hath the canker-worm eaten; and that which the canker-worm hath left, hath the caterpillar eaten. How contrary have you been to Jesus Christ, who impoverishell himself to make others rich, 2 Cor. 8.9. whereas you have enriched yourselves by making others poor. You have handled the poor City, as the Sibyls are said to have done their Prophecies, when they had burnt the greatest part of them, ask as great a price for the Remains, as they did at first for the whole Book: what ever reason they had for that, I am sure you have none for this. Ruminate, I beseech you, upon one Text I shall name to you, (with others of like nature) and then if you think fit to keep all the Fines you have taken, and to take all the Rent you have contracted for, give me leave to think, that your hearts do stand in no awe of God's Word: The place I mean, is, Zach. 2.9, 10, 11. Woe to him that coveteth an evil covetousness to his house, that he may set his ●●st on high, that he may be delivered from the power of evil. Thou hast consulted shame to thyself, thou hast sinned against thy soul; For the stone shall cry out of the wall, and the beam out of the timber shall answer it. If you will not believe, try at your peril, if that saying of Christ be not true, viz. that It will profit a man nothing to gain the world and less his own soul.   

MEDITATION VII. Upon the burning down of many Churches.  
When men are better informed, and less under the power of prejudice, they will not be offended, at calling those places by the name of Churches, where people meet together for the public worship and service of God, though the living Temples of God, (or, the faithful meeting together for such ends and purposes) are in greatest strictness and propriety of speech called, the Church, or some part of the Church of Christ, which is his Body, each Believer a member of it, and himself the Head. There is a Figure in Rhetoric (and such as we can hardly speak without) which puts things containing, for the things contained; and if the Holy Ghost himself do use that Figure, I am sure we ought not to quarrel with it. I know not who can assure us, that the Scripture doth not speak by that Figure, when it saith, 1 Cor. 11.22. Have ye not Houses to eat and drink in, or despise ye the Church of God? But not to contend about words, I look upon it as a great misery, that the places called by that name, are so generally demolished. He that shall look upon them, but as great ornaments to the places where they stood; or, as strong and stately buildings, that might have been employed to many good uses; or at most, but as places, where first and last, many fervent prayers have been offered to God, many religious assemblies have met together, many excellent and converting Sermons have been preached, if he be consistent with himself, cannot but bewail, that they are now made a ruinous heap. Most sober men do think, there were some good and useful lights, shining to the very last, in those Candlesticks; and for their sakes, I wish, (if the will of God had been so) that those Candlesticks might yet have stood; as also for the hope I had, that God in his good time, might have thrust forth many more faithful labourers into those Vineyards (if I may so call them.) Where now within the walls of that, sometimes famous City, can hundreds and thousands meet together, to reap the benefit of one and the same Sermon? I say, in how few places can it now be done (as formerly) with convenience and safety? We read of three thousand souls added to the Church, by one of Peter's Sermons, Acts 2.14. But, where now could a fifth part of that number with freedom and allowance converse together in order to such a purpose? How many idle persons are there like to be in fields and alehouses on the Lord's day, under pretence they have no Churches to go to? What a vast charge and trouble will it be, to rebuild those Churches, or many of them, which, if ever London come to be its self again, and Religion in any request (as God forbidden it should be otherwise) must, and will be done. How forlorn would London have looked, if all its Churches had been burnt, though all private houses had been yet standing? I dare not give those reasons, that some would do, why those Churches were burnt; I dare not say, we may do as well without them as with them. What reformed Church is there in the whole world, that hath not such places as those for public worship, and that is not careful to maintain and uphold them? I wish every private house were a Church, (as P●ul Salities the Church that was in their house, viz. in the house of Aquila and Priscilla, Rom. 16.5.) and yet I wish there were Churches every where besides those in private houses. What if the blind zeal of Papists did build many of those Churches, were they not converted to a better use? I think they could no more infuse evil into those places, than others can real and intrinsical holiness. The Censers of Korah and Dathan (howsoever they abused them) were not cast out of the Sanctuary, but made into broad plates, as are vering for the Altar, Numb. 16.38. The destruction of Churches is pleasing to few men, but those who have outrun the sobriety of Religion, and, who have made such haste out of Balylon, that, (as one saith) they are run beyond Jerusalem. If some Ministers, by the fire of their passion, or other provoking sins, have helped to burn the Churches, they did, or should have preached in over their heads; and if some, that were, or should have been hearers, have done the like, the Lord forgive them, they know not what they have done. But may I, or mine (if God so please) live to see London rebuilt, Churches re-edified, by the zeal and piety of Protestants, every Congregation furnished with 〈◊〉 faithful Pastor, every Candlestick filled with a burning and shining light, all divine Ordinances purely administered, all places for public worship greatly and cheerfully frequented, all good Christians united in the service of God; then, though our new structures should never be so great and magnificent, as our old ones were, we shall easily acknowledge, that the glory of our second Temples, is far greater than was that of our first.   

MEDITATION VIII. Upon the burning multitudes of Books of all sorts.  
What the Prophet speaks in another case, Habbak, 3.8. Was the Lord displeased against the Rivers? Was thing anger against the Rivers? Was thy wrath against the Sea? I may here allude to, and say, Was the Lord displeased against the Books? Was his anger against the famous Libraries that were burnt? I doubt not, but there were many Books amongst them, fit for nothing but the fire, viz. wanton Poems, idle Romances, profane Comedies, lying Legends, heretical Treatises, scandalous and pernicious Pamphlets, but were they all such? It had then been a good riddance, and this fire had proved the best Index Expurgatorius, that ever was. But alas! Who knows not, that better Books were not extant in the whole World than were thousands of those, which this Fire consumed, and amongst the rest an innumerable company of Bibles, the best of Books. I can hardly forbear expostulating as Abraham did, Gen. 18.3. Lord, Wile thou destroy the Righteous with the Wicked? Thou didst do so in this case, and yet wert certainly righteous in what thou didst. Good Books are made for us, and for our sakes too, they were destroyed; they had not offended, but we: We by our sins, make the whole Creation groan, and subject it to vanity.  
Who can sufficiently lament the poor Booksellers more generally undone, by this Fire, than any one sort of men? But Why? No man can tell, there being amongst them many honest and industrious men. But, O Lord, thy Judgements are unsearchable, and thy ways past finding out: The greatest visible crime, wherewith I can charge them (and but some of them neither) was their printing, and selling some Books not fit to see the light: One Ionas disquieted and endangered ●all that were in the same ship, and one Achan trouble all Israel, and one Leviathan might mischief an Ocean of Books, as we read of the Creature so called, Job. 41.31. That he maketh the Sea to b●il like a pot, he maketh the deep to boil like a pot of ●in●ment. Why did you set up Dagon by the Ark? Scripture and Anti-scripturisme did do ill together in one and the same Shop: Bibles at one end, and Atheistical books at another: Books of Divinity in one corner of your Shops, and Books of Obscenity in another: What was this, but from the same Fountain to send forth bitter and sweet? This was like gunpowder put amongst other commodities, which hazards the blowing up of all the rest. This might be the great provocation on your part, but, I doubt not, but the loss came as much for their sakes, that were Buyers, as for yours that were Sellers of Books: for the sakes of your Customers, (that either were, or should have been) as much as for your own. Some wanted a heart to buy Books, though they could and should have done it: others bought books enough, but wanted industry to peruse them (and so anticipated others that would have read those Books, if they had had them, or could have gotten them) Others both bought Books and read them, but did not too many do it, only for ostentation sake, or out of curiosity (as desirous to taste the fruit of the Tree of Knowledge both of good and evil) with design merely to inform, not to reform and amend themselves thereby, or for other such low, and sinister ends? In all this we played the Wantoness with our books, and Was it not just with God to take them from us, as Parents use to take the meat from off their children's trenchers, when they see, they eat out of mere wantonness? Put to no better uses, they would but have risen up against us in the day, when the Books mentioned, Revelat. 20.12. Shall be opened, and the dead judged out of the things therein contained.  
But, whatsoever the particular causes of this Judgement were, sure I am, the loss of so many excellent books, was a great blow, both to Religion and Learning. We lost a far greater treasure in their worth, than in their price, though that also amounted to a very great sum, far surpassing the price of those Books of curious Arts, spoken of, Act. 19.19. Which those that believed are said to have burnt, though they reckoned them worth fifty thousand pieces of silver. Alas! What was that to four times fifty thousand pieces of Gold, which some have judged this loss to amount unto? Who seethe not, by this instance, that Books are of a perishing nature, as well as other things; he, that, by means thereof, would raise to himself a lasting monument, may fail of his end. He spoke like a vapouring Poet, that said, Jamque opus exegi qu●d non Jovis ira nec ignes, nec poterunt flammae ●●c●ed●x ●bolere vetustas. I doubt not but many of those Poems of his were at this time metamorphosed into flames; and, by the same reason, all may be one time or other. Books worth a thousand of that suffered in the same flames, and yet, I think, their sufferings not to have been the same; as is usually said, Cum duo faciunt idem, non est idem; so, Cum duo p●tiuntur idem, non est idem, is as true. Good books burnt like Martyrs, Bad ones like Malefactors: the former ascended up to Heaven, like sweet Incense: the latter like the smoke of the Bottomless pit. As some waters run by each other, and yet mix not, so in a moral sense may we judge of these flames, which consumed the good Books, and the bad ones.  
Were it not in vain to wish for a resurrection of Books, How should I long to see it? Oh! that at least our forty thousand Bibles might be recovered again, though all the other books were irrecoverably lost; the next Age may be for books, though this be all for News. But since, à privatione ad habitum non datur regressis: (in this as in some other cases) since we can never look for them again; let us remember the Italian proverb, which saith, Deliver us from that man that reads but one book (intimating, that he, that doth so, is like to be too hard for any man, in defending the principles of that one Author) and be thence encouraged to read those few books that are left us over and over, so shall we find dimidium plus to to to be verified in this case, a part, so improved, will do us more good, than the whole had wont to do, as one dish, well fed upon, refresheth us more than twenty, that do but glut us with the sight and sent of them. Let us take occasion from this, to acquaint ourselves more than ever, with those four Books, which are of more consequence than all the rest, viz. The Book of Creation, Providence, Scripture, and that of our own Hearts and Consciences. The multitude of our other Books may have impeded us from looking, so much as we ought, into these; and now they are diminished, let us more than ever delight ourselves in these, and meditate therein day and night. If thou didst make an Idol of thy books (as some men did) and dost now mourn, for the loss of them, as Micha did for the taking away of his gods (Judges 18.24.) Consider, that the best of knowledge (and that the Scripture is sufficient to instruct thee in) is that, Saint John speaks of, John 17.3. This is Life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent.   

MEDITATION IX. Upon the burning of the Royal Exchange.  
IT is but a few months ago, that one, who had never seen the Royal Exchange before, would have beheld the glory of it with admiration; as one, or more of the Disciples of Christ, did the Temple of Jerusalem, Matth. 13.1. saying, See what manner of stones and what manner of buildings are here: But, behold, that which Christ spoke of the Temple, saying, Seest thou these great buildings! There shall not be left one stone upon another, that shall not be thrown down, is already almost fulfilled in, and upon that stately Pile, the destruction whereof, we little dreamt to have been so near at hand. Some stones there are yet standing one upon another, but so, as that they must be taken down, and had they fallen, without breaking themselves, it had but saved a labour: What a princely soundation was that Royal Exchange? and of how great use? Was not that the Centre in which those lines met, that were drawn from all parts of Europe? rich Merchants, I mean, and other eminent Tradesmen and great Dealers, not only English, but Spanish, French, Dutch, Portugueze, Danes, Swedes. Was not the place a little Epitome, or rather Representative of all europe (if not of the greatest part of the trading World) renewed every day at such a time, and for so many hours? As London was the glory of England, so was that Royal Exchange one of the greatest Glories and Ornaments of London. There were the Statues of the Kings and Queens of England set up, as in the most conspicuous and honourable place (as well receiving lustre from the place where they stood, as giving lustre to it.)  
How full of Riches was that Royal Exchange? Rich men in the midst of it, rich goods both above and beneath. There men walked upon the top of a Wealthy Mine; considering, what Eastern Treasures, costly spices, and such like things were laid up in the bowels (I mean the Cellars) of that Place. As for the upper part of it, Was it not the great Storehouse, whence the Nobility and Gentry of England were furnished with most of those costly things, wherewith they did adorn either their Closets or themselves? Here, if any where, might a man have seen the glory of the world in a moment, as the Devil shown it to Christ from a high mountain; What artificial thing could entertain the senses and fantasies of men, that was not there to be had? Such was the delight that many Gallants took in that Magazine of all curious varieties, that they could almost have dwelled there (going from Shop to Shop, like Bees from flower to flower) If they had but had a Fountain of Money that could not have been drawn dry. I doubt not but a Mahometan (who never expects other than sensible delights) would gladly have accepted of that place, and the treasures of it for his heaven, and have thought there were none like it. About the space of ni●neteen months was that Royal Exchange in building, viz. from June 7th. till November in the year following: So that the Sun had finished his annual course once, and almost a second time, ere that work was finished: but was it so many hours in burning, as it was months in building?  
How obnoxious are all earthly things to destruction? How easily are the works of our hands brought to nought? How little a time will serve to ruin those things, that did require a long time to raise them? I find this noble Structure had stood about a hundred years before Destruction overtook it: for it is said to have been erected in the year 1566, and the time of its conflagration, we know too well, to have been 1666. One sixty six built it, another sixty six burned it; so one Philip founded the Macedonian Empire, another Philip ruined it; one Constantine built Constantinople, and another of that Name lost it; an Augustus was the first established Emperor of Rome, and another Augustus the last. So many times the World goes round like a Circle, where it gins, there it ends. Did that Structure come down in a day or less, which had continued a hundred years, and might in all probability have lasted one Century more? I see then there may be more in the womb of one day or night, than was in the womb of a hundred years before, and the law of providence may, in a few hours overrule the prescription of a whole Age. Though the destruction of Places, and so of Persons set out late, yet, when it once sets out, it may ride post, and come, as upon the wings of the wind. He that, being often reproved, hardeneth his neck, shall suddenly be destroyed,, Prov. 29.1. The sins of that place had deserved this judgement sooner: but he that bore with the old World, one hundred and twenty years, after warning given, bore with it towards an hundred, though the provocations thereof were great. As nature hath placed the weightiest things below, and lighter things above them (as Air above Earth); so the more solid persons and parlyes (as well as the more bulky Commodities) had wont to be in the lower Rooms of that Exchange, where Merchants met to discourse their affairs. The sins of that lower part, we may suspect, to have been craft and covetousness, overreaching and going beyond one another. Many did not so because of the fear of the Lord; (as Nehemiah said of himself, Neh. 9.5. So did not I, because of the fear of God) but others did. And were there not other kinds of sin, which did abound in the upper Region of that Exchange, which, like so many Comets or blazing Stars, did portend or threaten the destruction of it. Oh the pride and prodigality that was there to be seen? How few could be charitable, that were so expensive as many were in that place? And how much of that which was there expended, might well have been put to charitable uses? How unlikely was it, that they should be humble, who were so curious and fantastical, as the things that were there bought, shown them to be? They that wrought to that place, had need of as good a fantasy for Metamorphosis in Habits, as Ovid had in other Things, that they might please customers so insatiable after novelties.  
So fell that noble structure, undermined by craft and covetousness, and over-laden with pride and prodigality above, and great was the fall thereof. Though there was in that place an Inssurance-Office, which undertook for those Ships and Goods that were hazarded at Sea, either by boisterous winds or dangerous enemies: yet could it not secure itself, when sin, like Samson, took hold of the pillars of it, and went about to pull it down. What quick work can sin and fire make? How did that strong Building vanish of a sudden, as if it had been but an Apparition? How quickly was it taken down, as if it had been but a sleight Tent, the Cords whereof are presently loosened, and the Stakes soon removed? Oh that some Ionas might have been sent, to tell us, that within so many days that Exchange should be burnt down, if we repent not. Oh that howsoever, a timely repentance might have prevented those ruins; that we had commuted for our Exchange, by parting with our sin●. But since it lies in ashes, and there is no prevention of it, oh that we may not so much lament the burning of our Exchange, as the sins that burned it. May the minds of men, by this sad Providence, be disposed to use another Exchange, for only honest Merchandise; and the minds, both of men and women, to use the upper part of it no more as a Nursery of pride, but, in order to putting them and theirs, into a decent equipage, befitting their respective qualities; and then may they live to see another Structure in the same place, not inferior to the first, and that Royal Burse, or Purse (which is now a mere Vacuum) as well filled as ever it was before; and after that, if the Will of God be so, may it never perish (at least wise by fire) more, till the Conslagration of all things.   

MEDITATION X. Upon the burning of Hospitals, and Rents thereunto belonging.  
RIghteous art thou O Lord, yet let me plead with thee concerning thy Judgements. Why had the fire a Commission to burn down Hospitals? Why didst thou dry up those pools of Bethesdah? Why didst thou whither the Goards of those poor Jonas', who had nothing else to defend them from the scorching of extreme poverty? Was ever money given to better uses, or with a better intent, than what went to the maintaining those houses of Charity? Or was it ever entrusted in better and safer hands, than that which had so many persons of worth and integrity to take care of it, (and be, as it were, Overseers of, the poor)? Or what charity was ever disposed of more according to the will of the Doners, than that hath always been, which few or none would accept, but those that had need of it (and for them it was intended)? I should have thought, the Doors of those houses, above all others, would have been sprinkled, that the destroying Angel might have passed over them, and that Judgement should not have entered, where only Mercy did seem to dwell. Did not Christ say, The poor we have always with us, and shall we have no Receptacles for the poor? The poor increase daily, but the places of their relief are diminished; and where those places are yet standing, yet is not much of their Revenue impaired? Shall the Foxes have holes, and the Birds of the Air nests, but the poor not have where to lay their heads? Came this for their sakes, whose charity did maintain these places, or for those that were maintained in them and by them, or for the sake of others; or for all the three? Whilst some contributed to those places out of pure ends and principles, might not others do it out of superstition and conceit of merit, others out of Ostentation? (though we may not impute those things to any in particular): And as for those who were relieved in those places, were there not sins amongst them also? Some, it may be, were not more poor than wicked; so, that though their poverty made them the Objects of Mercy from men, yet their wickedness exposed them to the Justice of God.  
Doubtless, men by sin, may forfeit, not only their superfluities and conveniencies, but also their very necessaries, or such things as they cannot live without: and had not too many of these so done? Though some, whose miseries have brought them to such places, are affected with the hand of God, and fear to sin whilst his rod is upon them; yet, were there not others, who no whit appalled by all their sufferings (were it the loss of limbs or whatsoever else) would swear, and drink, and rant, at such a rate, as if they had had all the world before them, or thought scorn, that as to these things, even the greatest personages should go beyond them. Had all been such as some were, possibly the Great God had not forborn to set fire upon those Houses long ago. But in relation to others, might not this come, First, to try their sincerity, whether their hearts would serve them to give to good uses, though by this it appears, they can have no assurance of raising any lasting monument to their names thereby. Or, Secondly, to try their Faith, whether they would cast their bread, as upon the water, so upon the fire, as it were, (or that which may easily be burnt) in hope to find it after many days. But the probablest reason of all is, that it came to prove and exercise their Charity, and to call upon them (so many as are able) to make to themselves friends of the Mammon of unrighteousness, that when they fail, they may be received into everlasting habitations. Why should the poor be always maintained by an old stock of Charity? Why should not this Age be as charitable as former Ages were? Though many be poor at this time, yet all are not, yea, there are many rich, though not comparative to the number of such as are poor, nor have rich men ever more to do, than when there are most poor. Poor men think it a blessed thing to receive; but Christ hath told them, It is yet a more blessed thing to give. The Italians when they beg, use to say to them of whom they beg, Pray be good to yourselves.  
As much as iniquity doth abound, I will not believe, unless I see it, that Charity is grown so cold, that amongst all the rich men that are in England, Nobles, Gentlemen, and others, there will not be found enough to repair that breach which the fire hath made upon the poor Hospitals, and the revenues, formerly belonging to them. You know, (or, if I thought you did not, I can tell you) where and whence you may defaulk enough to rear up those Structures again as large and fair as before, (though one of them was sometimes the Palace of a Prince, even Bridewell its self) and to endow them as liberally as ever, and not to miss what you have parted with, when you have done. Think how much extraordinary it useth to cost you every year upon your lusts, one or more. One man's Drunkenness costs him an hundred pounds in a year extraordinary, another man's Uncleanness twice so much, a third man's Gaming no less, and so it is like to do from year to year: Yea possibly some men have spent, as much of their time upon one lust, as would have built an Hospital. Now as God saith, that he would famish all the gods of the Heathen; so do you famish those lusts which you have idolised, cut off those right hands, that they may grasp no more of your money, for time to come, and let the poor receive it in their stead. Is it not better lending to the Lord, than giving to the Devil? Why will you buy repentance so dear, when you might put your money to so much better uses? Some that have fallen into very heinous sins, have built Hospitals, for the relief of their own Consciences.  
God may please to leave you to the same sins, and so extort that out of you, by the same means, if it will not come freely. Some, though free from notorious vices, yet do manifestly exceed in diet, and in apparel. What if you should lessen your Table by one or two dishes every day? What if you should spare something of that superfluous cost, which you use to give yourselves in every garment; and resolving so to do, should contribute all that, to the rebuilding and reindowing the consumed Hospitals, which, you reckon, that good husbandry would save you every year: What if Gentlemen should keep fewer hounds and hawks, or none at all, in order to so good a work? Yea, What if you should put two horses less into your Coaches, which had wont to be drawn with four or six? You may think yourselves at liberty in this case, but pardon me, if I think you are bound. It is not matter of choice, but duty, to minister to the necessities of others, out of our superfluities, and to their extremities, out of our very conveniences. He, that is unmerciful or uncharitable, is also unjust, because he doth not use the talon, wherewith his Lord hath entrusted him, for those ends for which it was put into his hands: He doth not fulfil the just will of the Donor: Let it never be said, that God gave you Estates to do good with, but you spent them upon your lusts, that you can find so many pounds, or hundreds of pounds, to consume in Taverns and Tippling-houses, so much treasure wherewith to keep Mistresses (otherwise called whores) so much gold and silver, wherewith to treasure up to yourselves wrath against the day of wrath, but nothing, wherewithal to rebuild, or help forward the rebuilding of ruinated Hospitals.  
Break off your sins, by repentance, and your iniquities by showing mercy to the poor, as Daniel said to Nabuchadnezzar. All the good you do sincerely will be your own another day: Therefore said Paul, Phil. 4.17. I desire fruit that may abound to your account. The same Apostle, speaking of the Churches of Macedonia, saith, That their deep poverty had abounded to the riches of their liberality, 2 Cor. 8.2. and, Shall not your riches amount to as much as did their poverty? Christ became poor to make u●rich: and, Shall we think much to be somewhat less rich, that we may relieve those that are extremely poor? Look not to receive, that joyful Sentence from Christ, Come ye blessed, etc. unless he may say of you, For you saw me hungry and fed me; naked, and clothed me, meaning his Members, which are himself, mystically; (so the Church is called Christ.) Let not the ashes of, sometimes greatly useful, Hospitals cry to Heaven, against your want of bowels, He that hath this world's goods, and shutteth up his bowels against those that are in want, How dwelleth the love of God in him? The worse uses, that any have formerly put their money to, the greater obligation lies upon them to put it to good uses (as they are called) for time to come. Not only the ill getting of money calls for extraordinary charity (which made Zacch●us say, The one half of my Estate I give to the poor) but also, our having ill spent it, in times past; for it is with money as with time, by how much the worse we spent it formerly, by so much the better, we should spend it for the future. Princes have laid these foundations, and will it not be an honour, for Subjects to build upon them? your work may possibly stand hundreds of years (as some of those houses, yet in being, have done) whereas theirs is fallen to the ground. In a word, next unto the honour of building a Temple for God's house (as Solomon did, and David was ambitious to have done) is that of building a house for God's Temples, and such are all true believers, how poor and mean soever.   

MEDITATION XI. Upon the Burning of Public Halls.  
If any think those Halls were built merely for feasting and entertainment (or at the most but for pomp) they are much deceived. Certainly, they were both intended and improved to higher and better uses. All great Bodies and Societies of men must needs, for order sake, be divided and subdivided. So Armies are divided into several Regiments; Regiments, into several Troops or Companies: so Navies divide themselves into several Squadrons. Upon the same account, the Citizens of London, being a great Body of Traders, and those of several Professions; it was but necessary, they should be parceled into several Companies, having each of them their peculiar Officers, which made them as it were an entire body by themselves, fitted with head and members of all sorts, the respective Masters being, as it were, the head, the subordinate Officers, the Essential parts, and the ordinary members the integral. Both decency and conveniency required, there should be a handsome place, for each of those Societies to meet in; which was, as it were, a little Parliament House belonging to them, in which the Representatives of each Company (I mean their Officers) did meet together to consult and Parley, what might be for the good of the whole. Here the grievances of each Society (falling within their cognizance) where complained of and redressed. Here they advised and agreed together what to do, and what to petition their Superiors for, that might be for the benefit of their respective trades and Professions, how they might prevent encroachments and abuses, how they might maintain their privileges, how they might take all advantages, for the best improvement of their respective Trades. In all of these a common stock was kept on foot, and carefully looked after, for divers needful purposes; as namely, for the relief of such of their own Society, as should fall to decay, for helping young beginners, who had little to set up with, and might there borrow upon good security, for improving the Estates of Widows (as in the Booksellers Company) and for many other good purposes; one of which, Scholars ought never to forget, and that is for encouraging young Students, by liberal exhibitions wherewith to increase their maintenance at the University. There were in several Halls, though not in each of them, Stocks going for all these purposes (and it is like for many more) which may sufficiently evidence, that they were places of great use; which, I mention to show, what cause we have to bewail the loss of them. To say, they were most of them noble Structures, even those that did belong to the meaner Trades (as, who should say, they assumed some grandeur to themselves, as they were a Society, whatsoever their condition might be ●ngly and apart) Or, to say, that the meeting together, of the members of those Companies, in their several Halls, upon many great solemnities, was a probable means to increase love and friendship amongst them, were to defcend to lower considerations about them, than I have yet taken notice of (and yet those things are not altogether contemptible) and therefore I scarce care to mention them. But put all I have said, together (though possibly I know not half the uses they were put to) it will appear a doleful thing, that they were burnt, and that, in their destruction, we lost, not only great Splendour, but great conveniences, helps, and advantages, and that in several kinds. If men did there decree righteous things amongst themselves (as I hope they did) I know no Crime those places were chargeable with, unless it were too much Feasting: which, the sadness of Times, for many years past, might put an aggravation upon: And, if that were all their Crime, I see, how necessary it is, to shun, not only greater, but also lesser sins, which may expose Places; and, if Places, Why not Persons also to ruin and destruction.  
One Hall there was of something a different use from the rest, and of greater spendor, Guild-Hall I mean; in which, one Author tells me, no less than nine several Courts had wont to be kept; whereof, one was called, The Court of Conscience: If any of the rest did not deserve the same name, (which I cannot charge:) those, or that which did not, should be looked upon as the Acans, which troubled that place, and brought a curse upon it. One sinner destroyeth much good, saith Solomon, Eccles. 9.18. What then may not an unrighteous Court do, which consists of many sinners? When I consider the Largeness, the Strength, and yet the Antiquity, the Majesty, and the daily-Usefulness of that same Guild-Hall, methinks it is not enough to weep over the Ruins of it: As firm as it stood, it was founded no less than upward of 360 years ago; and, to see it confounded, (as I may call it) in one day, Whose heart would it not cause to bleed? Other Halls were like Parliament-Houses, to particular Companies; but this, to the whole City: where the Assembling together of the Lord Mayor, aldermans, and common-council, had some resemblance of a King, Lords, and Commons. There seemed to be an awfulness in the very place; methinks it had a Majestic look with it; and such, as made the Magistrates there convened (though very venerable in themselves) yet something more considerable than they would have appeared elsewhere. It was surely that place, which did more contribute to make London look like itself (that is, like the Head-City of these three Kingdoms) than any one Structure thereunto belonging. London had not been its self, if it had lost nothing but that one Hall: I wonder, That all the Wise Heads, that were concerned in it, could not save that stately Hall, (our English Capitol, as I may call it) from burning: Methinks it speaks our Provocations-high, that we have sinned away so great an Ornament, so vast an Accommodation as that Hall was; and, to think, that almost all the rest are gone with it, might make our joints tremble, and our knees smite together, as Belshazzar's did, when he saw the hand-writing upon the wall. I see there is no building certainly durable, but that, which Paul speaks of, 2 Cor. 5.1. and, Lord, let that be mine (as well as his,) That building of God, that house not m●de with hands, eternal in the heavens.   

MEDITATION XII. Of the Burning of Public Schools, as Paul's School, and others.  
IS Learning taking its leave of England? Is that Sun about to set in our Horizon? that Scholars have received two such terrible blows? Young ones have lost their Schools; and, both young and old have lost their Books: Nevertheless, for ever Renowned be Reverend Doctor Colet, and the rest of the Founders and Benefactors of all those noble Free-Schools that now lie in the dust: I say, Let their Memory be ever precious, though their Gift hath not continued so long, as they and we did hope it might. Yet, the youngest of the three Public Schools, that are now demolished (viz. that which was founded by the Merchant-Taylers) had lasted above a hundred years; and the eldest of the three. (viz. Paul's) half as long again, and many Centuries more they might have stood, had not this fire brought them to an untimely end. I cannot but muse to what a plunge Parents are now put, to get good Schools for their Children, (especially those, who cannot endure their Children should live at a distance from them) considering, that honest and able Schoolmasters are but here and there to be found. A good Schoolmaster must, in the first place, be a good man: It is to a wonder what notice Children will take of their Master's Religion, and what a lasting impression that will make upon them; and how apt they are to take after them, because of the veneration they have for them. If their Masters be profane, they think they have leave to be so, and should not take upon them to be more religious than they. A Master must consider, that his Scholars have souls to save, as well as minds to inform; and he is not to be trusted with Youth that will not consider it. Nextly, A good Master must be a good Scholar, (at least wise for some kind of Learning) a good Grammarian, a good Linguist; and one, that is not only so himself, but also able to make others such, that is, one that knows how, in an easy and familiar way, to communicate Knowledge to Children, to make hard things plain, etc. He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the Apostle saith, a Minister should be) that is, Apt to teach.  
Again, A good Master must be a wise man, no antic, no mimmick (as too many are, which hath made the word Pedant and Pedantical to sound very ridiculously, though the work of a good Schoolmaster be very honourable). Wise he ought to be, that he may set his Scholars the Example of a wise behaviour, and teach Children to carry themselves like Men; whereas, some seem to learn of their Scholars to carry themselves like Children, that is, Conceiptedly, Humorsomely, Fantastically. It requires no small Wisdom, to judge of the different parts and tempers of Children, where their excellency lies, whether in Memory, or Invention, or otherwise, that they may put them upon those pieces of Learning, in which they are like most of all to excel: and whilst they find them to have an excellency in one kind, work upon that, and bear with their defects in another kind. He may have a great Memory, that hath but mean Fancy; he may be long in retaining, who is slow in getting things into his memory; one can make his exercise of a sudden, as well as if he had more time; another can do nothing of a sudden, but, give him time enough, and he will perform it excellently, and better than he that was quick at it.  
How many Masters commit great errors, for want of being able to judge of these things, like unskilful Riders, that either think a horse good for nothing because he cannot amble well, though he have an excellent and an easy tro●; or keep him wholly to his pace, though he do but shussle at it, and can never be made to do otherwise: whereas he would troth as fast as could be desired, and as well as any horse can do, if they would but give him leave. The Scholar's Scholar-craft, (as I may call it) in humouring his humoursome Master: the Parent's great bounty to the Master, and his great affection to such his Scholars, upon those two accounts, makes too many partial and injudicious Masters, Cry up the pregnancy of those Scholars that little deserve it, and so vice vers●. And ought not Masters to be wise therefore also, that they may be able to judge of the disposition of their Scholars, whether fair means or fowl is like to do most good upon them, whether fear or shame will most prevail with them, whether emulation or correction will most spur them on. A word or two will do more with some Children, than many blows with others; where Balsams will serve the turn, it is folly to apply Caustics and Corrosives, which, it is to be feared, some Masters do for want of judgement. Moreover, wise and sage Admonitions are of great use to Children; and therefore, it is needful, their Master should be a wise man, that he may be able to dispense them Let me add, A Master had need be furnished with Wisdom, to govern and conceal his own weak humours and passions (as there are many that abound with such) for that the discovery thereof, is like Noah's uncovering his nakedness, in the sight of his Children, which exposed him to their contempt, and made some of them to sin: And Masters that give way to such humours, are like unsound Nurses that give suck, who make the Children that draw their Breasts as unwholesome as themselves; and fill them, as they say, with evil humours. I might add, That a Master should be no conceited man, not one that thinks himself a good Philosopher, because he is a good Philologer; or the wisest man in the Nation, because he is the wisest person in the School: He that is a Man amongst Children, may be but a Child amongst Men. I had not mentioned this, but that I have observed some Schoolmasters, to have brought an ill report, both upon themselves and their Profession, by seeming as wise in their own eyes, as they could be in the eyes of their boys, who oftimes think, that no man knows so much as doth their Master, as if they were proud of that high opinion, which their Scholars have of them, and did rest in the judgement of Children (who scarce know the right hand from the left,) as if it were infallible.  
Lastly, To say nothing of that diligence and laboriousness that ought to be in Schoolmasters, I shall only add, that they ought not to be either too mild or severe, neither like that Beam, which Jupiter (as it is in the Fable) gave to the Frogs for their King: Which always lying still, when they were used to it a while, they leapt and played upon it: Nor yet like that Stork, which was afterwards sent amongst them, when they desired a more active Prince, whose cruelty made them wish for their Beam again. He, that is over-mild, is like to do little good upon some children; but, he that is overharsh, may do a great deal of hurt. I read, Acts 19.9. of the School of one Tyrannus: I wish there were no more Schools that did deserve the same name. We hear but of one Tyrannical Emperor that became a Schoolmaster before he died; but, Are there not many Schoolmasters that domineer, and exercise severity like Tyrannical Emperors, or Imperial Tyrants? Now, if the character I have given of a good Schoolmaster be a Digression; yet, it may prove a useful one, if Parents will thereby be directed in the choice of Masters for their Children, or Masters that are guilty of any of the forementioned faults, would thereby be prevailed with to amend.  
But possibly, what I have said about Schoolmasters, is no Digression, considering, that if those Masters that were fired out of London, were men of such a good Character, as I have given of a good Schoolmaster, it informeth us what cause we have to bewail the loss of them, and of those Schools which might have invited and encouraged a succession of such worthy Masters as themselves. This poor Lads little lay to heart (as being ignorant of what is for their good); yea possibly, what through dread of their Masters, disaffection to their Books, and love of their Play, they are even glad their Schools are burnt; so incident it is to humane nature, to rejoice in any little good to its self: yea, to wish for it, though it be brought to pass by unspeakably more hurt and prejudice to others; being glad, when their own eggs are roasted, though it be by that fire, that consumes the houses of other men. Yet I wonder not, at the evil that proceeds from degenerate men, much less from Children: but, O Lord, I rather wonder at Thyself, Why thou didst suffer the Foxes to spoil those Vines (the Fire, I mean, which came like Sampson's Foxes, with firebrands in their Tails, consuming those Noble Schools, as they did the Philistim's Corn,) considering, that those Vines had tender Grapes, Cant. 2.15. But I would answer myself with this: Schools had their sins as well as other places, which were more and greater than a Master's rod could punish. Yea, Masters themselves had deserved Correction, and who but Th●● self should give it them? But oh that these useful Structures might not always lie in the dust, but that Piety and Charity might rebuild what Sin hath pulled down. Doubtless, this Age hath many men in it, as able to build Free-Schools, as Reverend Colet, and some other Founders were; and why should they not be as willing. If Parents want good Schools for their Children, they will hardly come to any thing whilst they live: (For, the errors of the first Concoction, as Physicians observe, cannot be corrected by the second or third). Schools, like Stomaches, make the first Digestion, which if naught, will spoil all the rest. Let me conjure men of Estates, especially those that have no Children, or if Children such as are unworthy, I say, let me conjure you, by the regard you have to the honour of God, to the renown of the English Nation, to the increase of Knowledge, to the happiness of Church and State, (the chief Officers and Ministers whereof, use to receive their first rudiments and seasoning in public Schools) liberally to contribute to the re-building of those noble Schools, which the late sire hath deprived us of; yea, do it yourselves, as some have done before you, if you have wherewithal: And when that is done, set up your Statues by those of the ancient Founders, and appear together like Castor and Pollux at Sea, which is accounted an Omen of good. Take your choice of four sorts of good works, which may best suit with your tempers. If you are severe Cato's, help to rebuild Bridewell, where naughty Persons may receive Correction, and be made to work: If you are devoted to the Service of God, help to re-edify Churches: If to works of Mercy, contribute towards the raising up of demolished Hospitals: But, if you are friends to Learning, and to all the other three, do what in you lieth, to restore Publick-schools to their former glory; in which, Vice may be corrected, Mercy shown to poor men's Children, and Religion promoted, by preparing Youth, to be, in time, serviceable to the Church.   

MEDITATION XIII. Upon the Burning of Tombs, and Graves, and dead Bodies that were buried therein.  
Where is rest to be had, either for the quick or dead, in this World? where may men be quiet and secure, if they cannot be so in their very Graves? One would have thought, nothing would have plucked them from the horns of that Altar; But, the fire hath done it: That fire, which robbed the Spitals, Hath it not also robbed the Worms, and taken the meat out of their mouths? We expected, those Bodies would have turned Wormsmeat and dust; but, in stead thereof, they are burnt to ashes. So Job, speaking of the grave, Job. 3.17. There the weary are at rest: So they are in one sense, but not always so in another. The righteous man's grave is called his bed, Isa. 57.2. They shall roast in their beds. How many dead bodies than were burnt in their beds? and, so might many living ones have been, if God had not been more merciful. Now, the fire hath turned many dead bodies to ashes: could those ashes (as some others) be made into glass, which, they say, is the last resolution that bodies can undergo (Vitrificatio est ultima resolutio;) yet would the Resurrection find them out, and not lose one grain belonging to them. We read, that Absalon had reared up a Pillar, or stately Sepulchre for himself, to preserve his name, because he had no children; but, it went by the name of A●salom's Place, or empty-Monument (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) as Tremellius renders it in the Margint; because he never (for aught we read) came to lie in it, but was buried in a pit in a wood, with a heap of stones ●●st upon him, 2 Sam. 18.18. So, in that great City, there were many that had provided noble burying-places for themselves, against the time they should be gathered to their fathers; yea, and they were possessed of them, (which A●salom never was of his:) but, How short a time had some of their bodies lain in those costly Sepulchers, before the sire came and turned them out of possession; or rather destroyed both their Carcases and their stately Monuments!  
I see, how vain a thing it is, for men to have their Names, and Titles, and Encomiums, graven upon Marble-Stones in Golden Letters, and set up in Churches: How easily they may be deceived, that think, with Absalon, out of those stones, to raise up to themselves (I cannot say children) but a Memorial in lien of Children. Every body will not believe all the Epitaphs they find inscribed upon those Monuments-Stones can lie and not blush: But, besides that, if men were prone to believe all they read upon Tombs and Monuments, How soon may those Characters be so defaced and obliterated, as that they cannot be read? And, look how Absalon was buried under a heap of stones, in stead of being laid in that stately Pillar, or Pyramid, which he had built for that purpose: So, are not many at this day covered, but as it were with a heap of stones, who had provided themselves of stately Sepulchers; those Sepulchers of theirs being by the fire converted, but into a rude and formless heaps of stones: She erected a more durable Monument for herself, who did but pour out a box of precious ointment upon the head of Christ, Matt. 26.17. for, Christ hath said, Wheresoever the Gospel shall be preached in the whole world, there shall this be told for a memorial of her. How little doth it signify, that our Names be written upon the Earth, or upon any part of it? Is it not all in all, that our Names are written in the Book of Life? I see, there is no reckoning upon those things which men leave behind them when they die; therefore hear, and receive it as a voice from heaven, that which the Spirit saith, Rev. 14. 1●. Blessed are the dead which die in the Lord, and their works do follow them.   

MEDITATION XIV. Upon the Burning of Writings; as Fills, Bonds, Evidences, etc.  
HOw many had nothing to show for all the Money they had lent out; for all the Debts that were owing them; upon any account: yea, for all their Interest in Lands and Honses, to a great value; but only certain Papers, or Parchments, called Bonds, Shop-Books, Deeds, Conveyances, Leases, etc. Writings are the most compendious Treasure in, and of the whole World: Of so many single Sheets of Parchment, may it not be said by some, This is my Money, (all I have in the World;) that is my House; that is my Land; this is my Inheritance; that is my Jointer; this is my Patent for such an Office, or for such a Dignity; this is my Discharge, for so much Money that I have disbursed for such and such; this is my. Account, for so many thousands tha● I have been entrusted with: Oh the vast concernment of such Papers and Parchments as these! What had not many rather have lost than these? How many were honest and just in all their Accounts, who now want an opportunity to make it appear they were so? (and, Doth not that wound them sorely?) How many dealt falsely and fraudulently in the trust that was committed to them, and that cannot be proved neither? Doleful fire! that hath made honest men mourn, and knaves rejoice. With what cost and care were many of those Writings drawn up at first? How oft were the owners at Counsel about them? and, With how much circumspectness was every Clause put in? but, Did the sire make any more of them then if they had been so much waste paper? Deeds and Conveyances were no more to those flames than chips, and straw, and stubble: How slight is that Tenure, by which men do hold and enjoy all their Earthly Possessions? How soon may that, which should defend their title, be stolen, or burnt, or otherwise lost? and then, How liable are they to be claimed by those that have no right? Was there ever such a plucking up of Inclosines as this, whereby the Estates of many are, as it were, laid common, that is, obnoxious unto being invaded, and overrun by them that will.  
It is well, a Christians evidences for heaven are not so uncertain: It is true, that copy of them which is within his own breast, may be lost, or missing, at leastwise for a time; but then there is a counterpart of them kept in heaven, which can never be lost: for, The foundation of God stands sure, and he knoweth who are his. It is happy for us that uncertain things are those of less value; but, that those things which are most valuable, (though indeed only they) may be ascertained and insured in heavenly things. Sad was the loss of Writings, as they were Evidences of men's Estates; but, methinks more sad, as they were the Vouchers of men's honesty: or, if by this means, either honest men become suspected, or, those that have been otherwise cannot be detected and discovered: But, methinks, where always heretofore found faithful, it is but equal to admit no jealousy of them upon this occasion. No doubt, but he, that was faithful till the fire, will be faithful after it, and not be worse for that Purgatory (if I may so call it.) O Lord, Art not thou he that didst find out a way to acquit those chaste Women that were suspected of Adultery, Numb. 5.28? Art not thou he who didst furnish Solomon with wisdom, to know which was the true Mother of the living child, to which two Women laid an equal claim, 1 Kings 3? Art not thou he that didst direct Queen Emma and others to pass the hot ploughshares barefoot and blindfold, without hurting herself; when, by that ardent fire, proof was to be made of her unspotted chastity? Clear up. I beseech thee, the integrity of thy innocent servants, whose Accounts and Acquittances this fire hath destroyed: but, as for others, search out their wickedness till thou find none; or, as thou saidst, thou wouldst search Jerusalem with candles, Zeph. 1.12. What work hath this burning of Writings made for greedy Lawyers? What a barvest are they like to have by that means? One sire, I doubt, will beget another, viz. that of endless contention, and Lawsuits: Now the sire hath gotten men's Vintage; I wish, unjust Claimers on one hand, and Lawyers on the other, do not sweep awar their Glean: They are newly leapt out of the fire, and, Most they presently come into the frying-pan? Can the wisdom of our Governors find out no way whereby to prevent vexations Suits, that will otherwise arise upon this occasion, to preserve the rights of honest men, now their Writings are gone; and, to prevent the unjust claims of those that are dishonest? If ever Magistrates needed a Priest (one, or more) to ask Counsel for them, after the Judgement of Urim, before the Lord, Num●. ●7. 20. (as Eleazar did for Joshu●,) now is the time. Howsoever, thou, O Lord, who girdest up the wrath of men (or so much of it as will not turn to thy praise) vouchsafe to put such a restraint upon the spirits of men, that those, who were half-undone by the fire, may not be utterly so, either by merciless Lawyers, or by unrighteous Adversaries, and unjust Claimers.   

MEDITATION XV. Upon the Burning of Saint Paul's Church: the unconsumed Body of Bishop Brabrook.  
HOw long was this goodly Cathedral in building? How leisurely did it proceed? Insomuch that it became a Proverb, when men did any thing slowly, That they made Pauls-work of it: But so did not the fire, when it came to destroy it, but consumed it presently, as if it had been but Ionas his gourd, which sprang up in a night. Dying Persons are ofttimes very restless, they shift from one side of their beds to the other, and talk much of removing to other places. So, have I observed, this noble Structure, not long before its fatal period, to have shifted often. First it was a Church, than a Stable (as some were pleased to make it) within these few years (but the argument was far fetched, if, they think, that because Christ himself did sometimes lie in a Stable and in a Manger, that therefore, one and the same place might well serve, both for brutish and for sacred uses) Otherwhile (if not at the very same time) it was made a Court of Guard (without any intention, as I believe, to make it an Emblem of the Church Militant, or to exhibit any other religious mystery.) And then of late, it wheeled about again to its Primitive use, to be a place appropriated to Divine Worship. Few expected it would continue long a Stable, or a Court of Guard (for great alienations, like strong sticks that are much bend, do quickly start back again) but, when it became once more a Church, they that considered it had stood above five hundred years, from its first Erection (yea, and Conflagration) which latter was in 1087. after which it was soon built again, and did observe it to bear its years well, (as if it were at most but of a middle age) saw no cause to doubt, but it might last as much longer. But alas! How were they deceived? and How was its destruction at the very door! Surely Papists are deceived, in thinking Crucifixes to carry a safeguard and protection with them, considering, that this Cathedral was built in the figure of a Cross, and yet, when Fire did appreach, had no relief by it. It had been a comfortable sight, to have beheld the first erection of that stately Church, considering the Situation and Dedication of it, that whereas before, in the same place, stood a Temple Dedicated to Diama (and as is supposed, a Wood and Grove about it, devoted to her use) there was then another in the room of it; the name whereof might speak the place alienated from heathenism to Christianity, from the service of a false goddess, to the service of the true God, and of his Son Jesus Christ. Twice hath that famous Structure been fired before (at leastwise part of it) both times by lightning, and thereunto exposed by the transcendent height of its Steeple. One of those times it burned a great part of the City of London (if I mistake not;) and now, the City, by a kind of unintended retaliation hath helped to burn it. Great pity it is to see so noble a building in the dust, and yet it is likely some will but little pity it, if not rejoice in the ruins of it (especially it's disaffected neighbours, whose houses that had wont to lean to the sides of it (like Vines climbing upon a wall) had at leastwise received sentence to be pulled down.) But should not men regard the honour of their Nation, whatsoever became of private interests?  
One strange and remarkable passage that did relate to this Cathedral, I cannot but reflect upon, viz. The unheard of continuance of a certain dead Body, viz. the Body of one Dr. B●aybro●k, sometimes Bishop of London, and Lord Chancellor of England, which was there interred above two hundred years ago, and, as several that have seen it do inform, was taken up since this fire, and found to retain much of its manly shape, and most of its external parts, to the amazement of such as beheld it, and did withal believe it to be indeed the Body of the said Bishop. I shall not dispute, whether the dignity of his Person, as he was sometimes a Bishop, or as he was sometimes Lord Chancellor, or as he was both at once, were that which did consign over his Body to so long an incorruption, (as if Corruption and Worms had been afraid to claim kindred of him, as of others): but, I think, rather than either, that this came to pass to show the power of God, as to preserving Bodies from Corruption in the Grave, as well as those of the three Children, from being consumed in the fiery Furnace; and that of Daniel, from being devoured by the Lions, when he was in their Den.  
But whilst this passage ministereth great wonder to all that see and hear of it, What is himself the better for it? For, had his Body been eaten by Cannibals, those Cannibals by Fishes, those Fishes afterwards by Men, those Men by Worms, yet, should it have been brought forth as perfect, at the Resurrection of the Dead, as now it is; yea, as it was then, when it was first committed to the Grave.  
Now, as for re-building of that Cathedral, when I consider, how many Sons that Mother hath had, who in all Ages have been as kind and bountiful to her, as could be desired; I doubt not, but the same principles and affections which led them to it in her prosperity, will prevail with them to be the same, now she lieth in the dust; commiseration towards her, and consideration of the honour of England, stepping in as further incentives thereunto. May England (if the will of God be so) enjoy so much peace and plenty, and all the living Temples of God be so well provided for, that none may grudge that cost and charge, which is necessary to re-building Churches; not only such, and so many, as may serve for indispensable use, but neither that also, which may rear up others, not only for use, but such as may be also, an outward honour and ornament both to the Church and Nation.   

MEDITATION XVI. Upon the Visiblewsse of God's Hand in the Destruction of London.  
IT is a great dispute, amongst many people, whether men (one or more) had any hand, from first to last, in the burning of London. They that are for the affirmative, think they have much reason on their side, because one was, by Order of Law, executed upon that account; and the proof against him, no less than his own Confession (both in public and private) in which he long persisted, though he knew full well the danger of it. Now, who but a mad man, would confess himself guilty, of so heinous and odious a crime which he had never committed? And on the other hand, had he been mad, his Judge and Jury wanted not wisdom and diligence sufficient, by one means or other, to discover it: neither had they so little Justice and Conscience, as to have convicted and condemned him, for aught he had said against himself, if it had been evident to them, he had not been himself, or, as they call it, Mentis Compos. Moreover, say they, This must needs have been done, either by Oversight, or by Treachery, or by Miracle. We hear not of the least umbrage of any oversight, or carelessness in any of the Family where the fire began, (which doubtless hath been narrowly looked into): so that if we reject the second, we must rest in the third, viz. That it was done by a miraculous, that is, by an immediate Hand of Heaven, which, since the time that miracles have generally ceased, seems far less probable, than it is, that that should be true, which a man, that, for aught could be made appear, was in his right wits, did confess against his own life.  
But grant it were so, that the first firing of any part of London, were wilfully done, by that miserable Wretch, who took it upon himself and was executed for it, Will it follow from thence, that the Hand of God was not visible upon it? Yea, all things considered, if Pharaoh's Magicians had been then alive and present, they would have said, This was the Finger of God, as they said in another case, when it was undeniable. For, first of all, Who but the great God, withheld Rain for so many weeks before, and sent so great a Drought, as did make the houses ready to take fire, like so much Tinder? Who brought the wind out of his Treasures, and made it blow so fiercely for several days together, as if it had been on purpose to augment and spread those flames like mighty bellows? Who that had begun that sire, could foresee the wind would continue so long to carry on his work, and not suffer those flames to be extinguished as other fires have been? Who dried up the Springs, that when men came to dig for water in several Streets, little could be had, where used to be plenty at other times? By whose Providence came it to pass, that the Engines, which used to be serviceable in such cases, were at that time, most of them out of kelter, and unfit for use? Who took away spirit and courage from men, that they were at that time (above all the rest) like silly Doves without heart, and, contrary to their usual manner, did generally apply themselves, not to extinguishing the fire, but unto removing their goods, (even such as were competently remote) as if they had given all for lost at the first dash. Who hide counsel from men's eyes, that so obvious and effectual a way, as that of Blowing up of houses to stop the increase of fire, was not sooner thought of? Or, if it were, that it was no sooner put in Execution? I say, Who but the great God did all these things? Who caused the fire to burn fiercely, as well against the wind as with it? Disown Providence in this, and you will disown it every where. If there were something of the hand of man in it, doubtless, there was more of the hand of God.  
But yet, more do they entitle the Providence of God to this sire, who seem confident, there was nothing of Treachery or Design in it. For, if they think it came in an ordinary way (but unintendedly); things that so happen, are in Scripture more especially put upon God's account. It is said of him that killed a man accidentally, and without any purpose so to do, that God had delivered him into his hands, Exod. 21.13. Moreover, when things that come by accident, or, without humane contrivance, so fall out, as if all things had been laid and prepared for such a purpose, in such cases the Divine Providence is most visible and conspicuous. Now manifest it is, that if a Council of Jesuits had laid their heads together, how they might burn London to the ground, they could not have chosen, either a fit time, or place. Not a fit time, in respect of the great Drought that had been, and wind that then was; nor yet a fit place, considering the vicinity of it, to the great magazine of Combustible Materials, to wit, Pitch, Tar, Oils, Hemp, and Powder its self: (viz. Thames-street). Moreover, how near was it to the Water-houses, the burning down of which places, was just like a subtle Enemy his seizing upon some considerable Forts, which might otherwise stand in his way, and obstruct his design. It makes me think of what is spoken, Psal. 78.50. how that God did make a way to his anger, as if he would have nothing to hinder the passage of it: And, upon the whole, I cannot but recount those words of God, by his Prophet, to the Jews, Jer. 18.11. Behold, I frame evil against you, and devise a device against you: for methinks it appeareth like a Destruction wisely framed and devised.  
But, as for such, as think it came neither by Treachery, nor by Casualty, they must needs ascribe it to mere Providence, and to nothing else; not only to God, but to God alone, like the burning of Nadab and Abihu, or, of Sodom and Gomorrah. So that, let men derive the pedigree of this fire whence they will (as there are three conjectures about it) they cannot exclude the Providence of God from having signally appeared in it. It is a sign the great God is not ashamed of what he hath done, and that he cares not who knows it: For, how easy had it been for him, to have contrived the burning of London in such a way, as that himself might scarce have been seen in it, that men would generally have thought, it had been the hand of Man, and not of God, any more than every thing else is: But now, methinks it is, as if the great God had said, If any man ask, Who set London on fire? let the Circumstances tell them, it was I, that did it.  
Surely, something is the matter, that God should, as it were, glory, in making known, that he it was that set London on fire: Was it not to show, that he had a Controversy with us? Might it not be also, lest his governing of the World should be called in question, if so great a thing should have happened, to all appearance, by mere chance and fortune? Was it not also to make us stoop, and submit to so great a loss, upon such an account, as David did, when he said, I held my peace, because thou Lord didst it: Or, Might it not be also, to tell us, That he challengeth to himself just Power and Authority, to burn up great Cities at his pleasure; and, Who shall say unto him, what dost thou? As Lebanon is said, not to be sufficient for him to burn; so neither was London more than sufficient: O London, Disdain not to fall by that hand by which thou art fallen: It was not that poor Miscreant, that ended his days at Tyburn, that did, or could, by his own power destroy thee (though possibly he may be somewhere Canonised for the Saint that did it.) If God had not first dried thee, he, and a hundred more, could never have burnt thee: If he kindled the fire, it would have gone out again, if God had not blowed the coal: It was he that saith, Behold, I shake heaven and earth: It is he that can take hold of the Pillars of the Universe, and tumble it down when he pleaseth: It is he, that in process of time, will serve the whole World as he served thee: It was he, I say, that bid thee come down and lie in the dust. Humble thyself under his mighty hand; He can raise thee up again, and make thee a Princess among the Nations, when Paris and Rome may chance to lie in Ashes.   

MEDITATION XVII. Upon the burning of the Sessions-house in the Old-Baily.  
What a rebuke is it to the censoriousness of men, who are ready to charge London with greater sins than other places are guilty of, because this great Judgement fell upon it. I say, what a rebuke is it to them, to behold the most eminent seat of Justice in all those parts, consumed by the same fire? Who dare, or who truly can, in this case, apply those words of Solemon, Eccles. 3.16. I saw under the Sun the place of Judgement that Wickedness was there, and the place of Righteousness that Iniquity was there? For amidst all the complaints of men about other matters, and particular distastes they have taken at particular persons or passages, I do not know that man, that will deny, that there is as much of Law and Conscience to be found amongst the Reverend Judges, which are at this day, as amongst the Judges of any Time and Age whatsoever: The consideration whereof, may be no small comfort to the poor Citizens, whose difficult Cases, relating to the fire are like to lie in their breasts, and be subjected to their wise determination (which, I hope, will be such, as may abundantly confirm that honourable Character, which I think, but justice to give concerning them).  
Yet was that honourable and most eminent place of their Sessions, within the City burnt amongst the rest. How commodious was that place for their work; for that it was scituare near to the great Den of Thiefs, and Receptacle of Felons: (Newgate I mean) it being requisite, that Justice and Sin should not dwell far asunder, but, that the former should, as it were, tread upon the heels of the latter. From thence had many Malefactors received sentence to be deservedly executed, but now the place itself, which (for what cause we know not) had received an unexpected sentence in heaven, had it executed accordingly, and came to an untimely end, yet had it stood so long, as to acquire the name of Old, being called the Old-Baily, and, as one Author thinks, was a Court of Justice, for some purposes above three hundred years since, viz. in the year 1356. And what more than Old or very Old can be attributed to any Creature upon earth, in point of duration, none of which, in this world, shall be perpetual (for that is more than the world itself shall be.) The Apostle telling us, that all these things shall be dissolved. When places of Justice are destroyed, perhaps Malefactors will rejoice, (though they have little cause; for change of place will no whit mitigate their punishment) but all true and honest men will be sorry. May there ne'er want a place, in which to try and arraign Malefactors (in case there be any such) but much rather do I wish, there might no more be any Malefactors deserving to be tried.   

MEDITATION. XVIII. Upon the Gates and Prisons of London, that were burnt.  
COncerning those, that use an after care, and provide too late, our Proverb is, That when the Steed is stolen, they shut the Stable door: but the fire, when it had stolen the Steed, I mean destroyed the City, slung open the Gates, or rather demolished and ruinated several of them. (Gates without a City being as insignificant, and to as little purpose, as a City without Gates is unsafe.) Yet had those Gates been standing, which are not (I mean in strength and perfection) it might have carried a good Omen and Presage with it, as if they had been left to enclose and secure a City, which should afterwards be built (though there were scarcely any for them to secure at present;) but we trust through divine goodness, the same thing will be done (but with more charge) without that Omen. No man can tell where destruction will begin or where it will make an end, for that sometimes it makes an end, where usually it gins. Destruction usually assaults the Gates of a City first, and then the City itself; the loss of the Gates doth generally prove the losing of the City: but, in this case, the losing of the City first, proved the loss of the Gates at last: The fire went out of the City by the Gates, but it came not in that way. There are famous Gates for Death and Misery to enter in by, which are all we look at, generally; and, if they be but shut, we think ourselves secure; (alas! but too secure are we in one sense, for thinking so,) sigh Death and Misery have so many secret in-lets which we know not of; and can make a way, where they scarce find any. We thought, if London had been destroyed, (as now it is,) it must have been by some powerful enemy, visibly entering in at its Gates; but, little did we think of what one spoke in another case; That, there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some such invisible evils, or enemies within us, as were sufficient to destroy it in this fashien: Alas! When can we conclude ourselves safe in this World?  
Besides that great Ornament which those stately Gates, that were burnt, added to the City, and the great Defence which they afforded thereunto, (as to enemies from without,) Were they not also very serviceable, as they were the fittest places, in reference to their impregnable strength, whereof to make Goals and Prisons; (neither are there any Houses more necessary than they,) so long as there are many lewd People, whom no other places but such can keep within compass; for whom Prisons are as needful, as Chimneys are for fire: which, set at liberty, would put all into a flame: But now came an unexpected Goal-delivery, better to many poor Prisoners, than they looked for: but, to Capital-Offenders not so good, as it is like, they did hope it would have proved. When notorious Felons heard of this, probably they did hope, it would break open the doors of their several Prisons, and set them free: but, all they got by it, was, only a Newer Newgate, or to be removed from one Goal to another: But, poor Men, that were in for Debt only, as in Ludgate, etc. possibly they were in a pannick-fear they should have been burnt in the Prisons where they were, not knowing how to make an escape: But, if I mistake not, they were released in the time of the fire, which had left but room enough for Offenders of a higher nature: So was the Proverb verified, that, It is an ill-Wind that blows no body any good: So was the Fire more merciful to them than their Creditors: so were their fears converted into joy. Is it not worth mentioning, How that Cannibal-fire did first roast, and then devour those Quarters of human flesh, which upon those Gates were exposed to the Fowls of the Air; robbing them of their prey, and burying them in the dust much sooner than was expected: Now may it be said, That the Gates of London, as of old, That the Gates of Zion did mourn. We little thought the time had been so near, when the Security of London should not consist so much in its Gates and Walls, (I say, its Security, as from a foreign Enemy: for, Nullus ad amissas ibit opes,) as in its un-enviable Ruins and Poverty.   

MEDITATION XIX. Upon the Constagration of the Universe.  
IT is evident by Scripture, that the Heavens and the earth (which are now) are reserved unto fire against the day of Judgement, 2 Pet. 3.7. And, That in the day of God (as it is called,) the heavens, being on fire, shall be dissolved; and the elements shall melt with fervent heat, Vers. 12. Yea, the heavens shall pass away with a great noise; the earth also, and the works that are thereof shall be burnt up, Vers. 10. Some think, that fire shall only refine, and purify, not consume and destroy: But, besides that the expressions of the heavens their being dissolved, and passing away; and that of the earth, its being burnt up, seem to import more, than a bare purifying of both, or either of them: Why should we think the World itself should last, when all the Inhabitants of it shall be removed into another World? Surely, the World will be of no further use, when there shall be no one Man or Woman to Inhabit it, and to adore God in, and for it: God made the World for Man's use, and therefore will unmake it again, when Man hath no further use for it; (as Men use to pull down Tents, when they have no further occasion for them.) The World is but God's Nursery, (such a thing I mean as Gardiner's use to call by that name,) from whence he means to transplant all he there sets; and, when that is done, he will pull down his senses, and let it run to ruin: Yea, he will lett-in fire as a wild Boar, that shall destroy it. Whosoever believes that God made the World, cannot but think he is able to destroy it; for that it seems much easier of the two, to bring something to nothing, than to bring something out of nothing. What a solemn time will that be, when the whole world shall be in flames? What a petty, puny fire was that which burned up London, to that which shall consume the whole world? For what was London to England? What is England, in comparison of all the Earth? Or what is the whole Earth, in comparison of the Globe of Heaven, which consists of innumerable Stars, some one of which, is far bigger than the surface of the whole Earth? Surely, the firing of one City, was but a blaze, to what the burning of the whole Fabric of Heaven and Earth will be. We have seen great things, in reference to this Fire, such as our Fathers never saw; but these are nothing, to what, both we, and they shall see at the Great Day. Though I cannot conceive, what kind of fire it should be; that might be able to dissolve the Heavens and melt the Elements; yet will I believe the matter of things contained in Scripture, though I cannot reach the manner, how such things should be. He that can withhold fire from consuming that which is in its self Combustible, can make those things Combustible, which, in their own nature are not so, or rather, can enable fire to consume them. God, by setting fire upon the whole World, will let us see, He can spare it. He is Conscious to his own power, that he can make another World when he pleaseth, yea, as many Worlds as now there are Stars. He was infinitely happy before he made the World, (which, in comparison of Himself was but of yesterday, for what is six thousand years to Eternity?) and He will Be still, when the world shall be no more. He was Light to himself, when, as yet, there were no Sun, Moon, and Stars; yea, he was Light its self, so he is, and so he will be, when all those lights shall be put out. We cannot better afford, to burn a Rush-candle till we have burnt it out, (or, when that is done, miss it less) than he can, to burn up the Sun it's self and to disfurnish all the Stars of their borrowed light.  
God looks upon this world, as that which is too good for wicked men always to enjoy, but not good enough for his Children always to continue in (Of whom the world is not worthy, Heb. 11.) and so being not fit, to be the eternal Mansion, either of the one, or of the other, hath resolved, that when it hath served to the end, for which it was made, it shall be burnt: His Friends shall have better Mansions, his Enemies shall not have so good: How soon the Conflagration of the World shall be, Who can tell? God prefixed the time in which he would destroy the first World, viz. within a hundred and twenty years after warning given, but hath not done so by this. Of that day and hour knows no man; no, not the Son of man (viz. as man.) It may be nearer at hand, than we are ware of: The ends of the world seem to be upon us: If Saint John, and others contemporary with him, called the time wherein they lived, The l●st time, 1 John 2.18. Heb. 1.2. 2 Pet. ●. ●. What, may this be called? Well might the Psalmist say, This their way is their folly, of them, whose inward thought was, that their House and Lands should continue for ever, Psalm 49.11. whereas, alas, the world itself shall not do so. Were they secure, that were told, The world should be drowned, at the end of a hundred and twenty years, and would not regard; and are not we, that know the world shall be burnt, and that, for aught we know, within half that time, or less, and yet are not affected with it? Ought not the very thoughts of that burning, to be as a fiery Chariot, to convey our minds from earth to heaven? Ought it not to quench our affections to the world, as one heat puts out another; so the heat of the Sun puts out the Fire. I observe Saint Peter to say, that The earth and the works that are thereof, shall be burnt, by which, I suppose, he means the works of Art (because he speaks of none of the works of heaven, which are all natural) such as are, strong Towers, stately Palaces, famous Cities, and such like. Now the day in which that shall be done (saith he) shall come upon the world as a thief in the night, that is, suddenly, and unexpectedly. Nor know I, what better use can be made of the doctrine of the World's intended Destruction by fire, than that which we read, 2 Pet. 3.11. Seeing then, that all these things shall be dissolved, What manner of persons ought we to be, in all holy conversation and godliness?   

MEDITATION XX. Upon the Fire of Hell.  
Who can think on the late dreadful fire without some serious reflections on the more dreadful fire of hell? If that Tophet which is spoken of, Isa. 30.33. be the same with Hell, methinks the description of it is such, as doth not a little agree with our late fire, The pile thereof (saith the Prophet) is much wood, the breath of the Lord, like a stream of brimstone, doth kindle it. Was not the pile of our late fire much wood, of Churches, Houses, and other Structures? and did not the wind (which may be called the breath of the Lord) so kindle it, or rather, increase it, as if it had been a mighty stream of Brimstone poured in upon it? Some are not more hard to believe there is a Hell (a Lake that burneth with fire and brimstone, which is, The second death) than they would have been, to believe, that any such fire, should, or could have fallen upon London, as that which lately did. If more dreadful things than we could imagine, do happen unforetold, (as the late Judgement for one); Why should we think those incredible, which the Scripture plainly speaks of, though they far transcend our imagination, and what we should otherwise expect? Nothing can make the burning of London, and the misery attending it, seem small, but, to consider the fire of Hell, and the misery of the damned; and that considered, this doth even vanish and disappear before it. For, What is a fire of four days continuance, to that which shall last more millions of millions of Ages, than there are minutes in the space of four days and nights? Or, What is a fire, preying upon Houses and Goods, to that, which shall pray upon Bodies and Souls; as Christ hath commanded us, to Fear him, who can cast s●ul and body into hell. If one Soul be (as it is) more worth than many worlds, how much less is one City worth than many thousand souls? Neither is Hell an uncompounded torment, consisting of fire only; but there are other ingredients, to make the misery of it more unsufferable: There is the worm that shall never die, there it the darkness that shall never end. There is the heat of fire to Torment, but not the light of fire to Refresh. Oh the demerit of sin, that, fire, which of its self is so intolerable a torment, should not be thought sufficient to punish it! Shall I dread fire alone (such as that which befell the City) and shall I not dread more scorching flames than those, accompanied with a gnawing worm and a perpetual night? I can hearty say with that good man, Hic ure, hic see●, Domine; sed in aeternum p●rce, Here, O Lord, cut and burn, and do what thou wilt with me; only spare in Eternity. May the consideration of Hell-fire, not only deter me from sin, but also kindle love to Christ within me, who is therefore called Jesus, because he shall save his people from the wrath to come.   

MEDITATION XXI. Upon the coming of that most dreadful fire in so Idolised a year, as 1666.  
When will men give over groundless prophesying? When will they learn, not to be wise above what is written? Did not Christ say to his Disciples, It is not for you to know the times and seasons, which the Father hath put in his own hands. One said, That an Itch of disputing was in his time, the scab of the Church; and in our time, an Itch of prophesying hath been the same thing. According to the manifold prophecies, which have been concerning it, 66. should have been a year of Jubilee, I had almost said a time of the Restitution of all things, but, alas! Whilst men looked for light, behold darkness, whilst they cried Peace, peace, greater destruction than ever, was coming upon them. It is said, that God hath set one over against the other to the end that man should find nothing after him. Eccles. 7.14. If it be the glory of God to conceal a matter (as the Scripture saith, it is) why will men pretend to know what God intends to do? Who can tell, what the womb of a day, much more of a year will bring forth? If women that are with child know not what they go with, whether male or female, wise or foolish, who can tell what is in the womb of Providence? Such as pretend to foreknow future contingencies, are not more admired for their wisdom before the time be expired, than they are usually condemned for their folly and presumption, when the event proves otherwise. We read in Jer. 23.28. There were prophets of the deceit of their own hearts. Which cause the people to forget the name of God by the dreams, which they tell every one to his neighbour. Therefore, saith God, The prophet which hath a dream, let him tell a dream, and he that hath my word let him speak my word faithfully What is the chaff to the wheat? We say proverbially, Old Birds cannot be caught with chaff, yet a great many are with such chaff as the prophet speaks of, meaning false Predictions: many of which should by right have been written in Hebrew Characters, for that the event shows they were to be read backwards, like the presages of Almanac-makers concerning weather, who frequently tell us, it will be fair when it proves foul, and foul when it proves very fair.  
The Devil himself is more tender of his credit than many men have been of theirs: for it was always his manner to deliver Oracles in Ambiguous expressions, that, whatsoever the event were, he might not be charged with falsehood; whereas men (that know less) have ventured to speak as plainly and positively as could be, touching things to come, which falling out quite contrary have filled their faces with shame. If that had been the worst, it had been no great matter: but, alas! men have not only wounded their own reputations by their daring false prophecies, but by accustoming themselves and others, to believe and disbelieve again, have greatly propagated Atheism in the world, and made the abused credulity of many to end in infidelity. They that have been often deceived, become always jealous, and use to say, Alas! whom or what can we trust? Though there be no reason in the world that men should suspect the Word of God because they have been frustrated by the dreams of men; I cannot deny but that there are and have been strong impressions from God upon the minds of some men concerning future things, but, as the Apostle saith in another case, Hast thou faith, have it to thyself before God: so in this case though they themselves cannot but believe the things which are so impressed upon them, yet let them keep that faith to themselves, and not expect others should believe the same things, unless by miracles they could prove themselves to be Prophets sent of God; or till such time as the event shall show they were not mistaken. A prophecy may indeed and in truth signify much to him that utters it, which yet may signify nothing at all to them that hear it, because he may have received it from God, whereas others have received it but from himself. As to all the prophecies concerning great, good things, which should befall England in Sixty six, be it to themselves upon what grounds they have had such expectations; sure I am, nothing hath yet appeared that looks like a fulfilling of them, though the year be almost expired. He that foretold that Caesar should die upon such a day, Caesar sending him word the day was come, and he was yet alive, made answer that day was come, but it was not past & gone, and die he did upon that day; So some it may be will tell us that Sixty six is come, and far spent, but not quite past and gone. 'Tis very true, and so long as one day or hour of that year lasts, let them lengthen out their hopes. If it produce what they have foretold, I shall not envy them the honour of proving true Prophets: but if it end as it hath begun, and held on hitherto; give me leave to say, that mere humane Predictions touching future Contingencies ought never to be trusted more; and that the frustrations of Sixty six, should abolish or prevent the credulity of all after-ages.  
There is a Text or two, which I suppose, many do build upon, who have great regard to humane prophecies. We read, say they, that the Secret of the Lord is with them that fear him, Psalm 25.14. But that must not be understood; as if God did make them that fear him acquainted with all his Secrets: for it is said of Christ himself, considered as man, that Of that day and hour, speaking of the day of Judgement, knows not the son of man himself. Moreover, say they, in Amos 3.7. it is written, Surely the Lord will do nothing, but he revealeth his secrets unto his servants the Prophets. Yea, but where are such Prophets to be found in these days as were in those, viz. Approved of God amongst men by miracles, signs, and wonders, as is said of Christ, Acts 2.22? Doth not Experience show, that the Gift of prophesying (as thereby is meant the infallible predicting of things) is either wholly, or for the most part at an end, as well as several other Gifts, which were intended but for the infancy of the Church: If it be said, that it is written, In the last days, your young men shall see visions, and your old men shall dream dreams, your sons and daughters shall prophesy, it is evident, from Acts 3.16. that that was fulfilled in the Apostles time: for, saith Peter, when the Holy Ghost was poured out upon the Disciples, when they were filled with the Holy Ghost and spoke with other Tongues, This is that which was spoken by Joel, I will pour out my spirit upon all flesh, and they shall prophesy, etc. But, it is further said, that the predictions of some good men, have come to pass, they have hit right (as they call it). That may be too, and yet such as they may be no Prophets to us, that is, no such Prophets as we are bound to believe, till the Event have declared, that they themselves were not deceived.: It may not be always from Divine Revelation, that men prophesy rightly concerning things to come: A man may draw a Bow at an adventure, and shoot at random, and yet happen to hit the mark, though he that shall do so, will miss it much oftener. Now, as one saith, Men mind when predictions hit, not when they miss, and that is the reason, they give so much heed to them: Whereas indeed, as in predicting of weather, when it shall be fair, and when it shall be fowl; so in other things, though menspeak but what comes next it is almost as hard to be always out, as it is to be always right.  
How fain would I prevail with men not to lean upon the broken Reed of uncertain Prophecies? Whereon, if a man lean, it will go into his hand and pierce him (as was said of Egypt) Isa. 36.6. Pierce you they will, more ways than one; as namely, With shame, when you see your confidence disappointed: With sorrow, when you see your hopes frustrated: With reproach, when others shall deride you, and say, Is this the good time you looked for? Is this the Deliverance you expected? What now is become of all your Prophecies, touching what would be such and such a year? All this Reproach you might save, if you would believe no more than what the Scripture warrants you to believe: Where doth that speak of the glorious things that shall be in the year 1666? or, give you to expect more from that, than from any other year? Are not Divine-Promises sufficient for your comfort, unless you eke them out with human Prophecies, (as the Papists do the Counsels of Scripture, with the Traditions of men:) It is well, if some do not derive more comfort from fallible Predictions, than from the infallible Word. Is not the Name of the Lord a strong Tower? Why then will you betake yourselves to a refuge of lies? It is enough for poor deluded Jews to be always comforting themselves with one vain Prophecy or other, (as they are observed to be seldom without:) but, it is below Christians so to do, who have a sure Word of Prophecy; which they should take heed to, as to a light shining in a dark place. Be confident, Faith, and Credulity are very different things: The first builds upon a Rock; the last upon Quicksands. Believe, but be not Credulous; many credulous people make many false Prophets, (as they say Receivers make Thiefs:) There will never want people to make Prophecies, so long as there are enough to entertain them, and to trust upon them. Jer. 5.31. The Prophets prophesy falsely, and the People love to have it so. There are too many, that say in their hearts, Si populus vult decipi decipietur: If People will be deceived, they shall. Many small Prophets, in this, and other ages, seem Merchant-adventurers for a little credit; They will be the Authors of a Prediction right or wrong; it is fit it be pleasing, whether it be true or no: If it come to pass, they shall have a great deal of credit by it; and, in the mean time, it makes them to be somewhat more taken notice of; and, if it be frustrated, they are not the first that were mistaken, there have been, and are many false Prophets besides themselves: When shall I see men so modest, as to tell their uncertain Predictions, as their Dreams, not as heavenly Dictates; in their own names, and not in the Name of God, saying, Thus saith the Lord: but rather, My mind bodes me so and so; Thus saith my imagination, and I cannot withstand it. At leastwise when shall I see others so wise as to hearken to them, only as such, and upon no other account till experience have proved them to be more than to. It is time enough to believe a humane Prophecy when you see it fulfilled; and you pay it a sufficient respect, if, in the mean time, you suspend your judgement, and forbear to censure it. O Sixty-six! Thou centre of human Prophecies! Thou Ocean, into which all the Rivers of Conjectural Predictions did run! If I live to see thee end, as thou hast continued hitherto; for thy sake, if for nothing else (yet, upon other considerations too,) if men will find confidence to make a thousand Prophecies, no ways countenanced by Scripture, I shall not find Faith to believe one of them.   

MEDITATION XXII. Upon the fire, it's beginning on the Lordsday in the Morning.  
Was there nothing in the Circumstance of Time, in which that fire began, viz. upon the Lordsday? Doth not Providence determine the times before-appointed, as well as the bounds of our habitations? Acts 17.26. Might not Herod read his sin in the time in which the Angel of God smote him, and the Worms received a commission to eat him up? which was immediately after he had received that Acclamation from the People, saying, It is the voice of God, and not of man, Acts 12.23. Neither can I think it was without its signification, that London began to burn upon the Lordsday. Were not the Sabbath-Dayes-sins of London greater, than its sins upon other days; it being a certain truth, that, if men's actions be evil, the better day, the worse action; as, in case they be good, The better day, we say, the better deed? Justly might such a fire have happened, had it been only to punish the usual profanations of the Lords Day. How many had been playing on that very day, if, by this sad providence, they had not been set at work? How many had been then employed in servile, and (at that time) unlawful Works, if such a work of Mercy, and Charity, as was delivering themselves and their substance from the fire, had not been put upon them? How many had then been exercising themselves in Gluttony and Drunkenness; in Rioting and Chambering; in Filthiness and Uncleanness; if the care of preserving themselves and their Goods had not diverted them? How many, that followed their honest Labours all the Week, had wont to find their sinful pleasures on the Lordsday?  
Alas! That the Day, which God at first blessed, as well as sanctified, should then be cursed, (if I may so call it,) above any other days that went before it: That Londoners should have the most restless Day that ever they had generally had, both as to Body and Mind; of that, which was at first appointed for a Day of Rest: On that Day, in which God began to Create the World, in the first Day of the Week did he begin to destroy that great City: Yea, The Day of Christ his Resurrection, was the first Day of London's Death and Burial. Did not good Men hope to have been Praying, Hearing, Singing of Psalms; Eating and Drinking, in remembrance of Christ, on that very day, in which they were forced to be quenching of Houses, carrying out of Goods, conveying away their Wives and Children? How sadly were Churches filled on that Day, not with Men and Women, (as upon other such Days,) but with Wares and Householdstuff? And, How much more sadly were they emptied, some of them, on that very Day; not by exportation, but by conflagration? Poor Londoners carried their Goods to several Churches, to sacrifice them to slames, (as it proved,) though with an intention to have secured them; those places proving Sepulchers, which they repaired to as Sanctuaries.  
O fatal, and never to be forgotten Sabbath! No emblem, as other of those days, of that rest, which glorious Saints enjoy in Heaven; but rather of the day of Judgement, which is called, The great and terrible day of the Lord: Black-Sunday, some will call it; (as formerly there was much discourse of a Black-Monday:) That was expected, and came not this was not expected, and yet it came, like a thief in the night. I doubt not but men went to their beds overnight as securely as ever they had done in their lives: yea, those that dwelled in the house where it first began, and slept as sound, for the time, as ever they used to do, not questioning but the insuing-Sabbath would be like all the rest; but when the early morning began to fall-in-travel with that un-lookt-for-evil, which it was big with; when it began to cry out with a very loud and doleful outcry: How did it awaken them, with a witness, and make them call all their Neighbours round about them; and, in a few hours give a dreadful Alarm to the whole City. That Lordsday was much more a representation of Hell, than of Heaven; though both the Work, and Rest of the Sabbath, at other times, be a representation of Heaven, not of Hell. I see then, how easily God can turn our Blessings into Curses; and, the Songs of the Temple into Howl: Aines 8.3. Not only the Jews of old had need to Pray, but we also, That our slight may not be upon the Lord's Day: For, so it was at this time notwithout a real aggravation of the Judgement, (as they esteemed it,) who did unfeignedly desire to have been at that time waiting upon God in his Ordinances, and who know what it is, in effect, to lose a Sabbath.   

MEDITATION XXIII. Upon the Place where this dreadful fire began, viz. at a Bakers- House in Pudding-lane.  
MEthinks the Burning of London, by Means of that obscure Lane, was like the kill of that great Giant Goliath, by a Pibble-Stone, slung from the Sling and Arm of little- David; or, like the slaying of a thousand Philistims merely with the Jawbone of an Ass, Judg. 15.15. Or, like the throwing down the walls of Jericho with the sound of Rams-horns. It may be the great God did design nothing but Glory to himself, in employing so mean and inconsiderable an Instrument in the destruction of that great City; but, it looks like a Father's spitting in his Daughter's face, which would be a punishment carrying a show of contempt with it. When that poor Lane was on Fire, I doubt not, but many thought, that other places, of greater note and eminency, would do well enough, as did appear, by removing their goods thither, and no further, (as to Aldermanburic, etc.) But, it ought to be considered, that Judgements do many times ascend; and, though they begin at the lowest round of the Ladder, yet they do not make an end till they have climbed up to the very top. Though this Fire began with a Bakers-House, yet its ambition, (if I may so phrase it,) was not satisfied, till it had consumed the Houses of the Chief-Magistrates, and the places of greatest eminency. When God is Correcting Mean-Men, Great-Ones should tremble, and seek to make their Peace, lest the Cup go round. I am deceived, if some Persons of Quality did not die of the last years Plague, though it befell the Poor more generally, who were not able to provide for their safety by flying: But, when the Judgement is by Fire, great Houses go to rack as well as small; for, one can no more sly than can the other: Houses have no wings but those which Fire gives them, when they fly away for good and all, once for all: They easily fly by fire, but can never fly from it.  
But, Will it vield us nothing of a profitable Meditation, that this fire began in a Bakers-House? Had the hazardousness of that Calling, as to matter of fire, or carelessness of the People, been the cause of its beginning there; when the Natural cause had been so plain, the Moral ground of it had been less worth our enquiring: But, I find not any thing of that nature so much as suspected; yea, some to this day will not believe, that it came to pass otherwise, then by an immediate hand of Providence: Whose Incredulousness in one thing is not so great, but their Credulity in another is greater, if they think it were fired from Heaven immediately. That it came by any in the Family is not mistrusted; that it was by His means that Confessed himself Guilty, or by the Treachery of any other, they will not believe: And, if neither of these two ways, there is but a third can be thought of, (and they must have a Faith of Miracles, that believe it to have come that way;) and, that is, As Fire came upon Sodom, viz. from heaven immediately: But, when I consider where it began, (not to dispute how, or by whose means,) I cannot well overlook a passage or two in the Prophet Hoseah; viz. Hos. 7.4. They are all Adulterers, as on Oven heated by the Baker, who ceaseth from raising after he hath kneeded the dough, until it be leavened: Those words contain a part of God's controversy with Ephraim, that is, with the Ten Tribes, viz. First, for their eagerness in sin, they were like a Fiery-Oven, very hot upon their Whoredoms, whether Corporal, or Spiritual. Secondly, For their Security in sin; They were like a Baker fast-asleep, whilst his Oven is heating, and his Dough taking Leaven. Vers. 6. Their Baker sleepeth all the night, in the morning it burneth as a flaming fire. Thirdly, For their sliness and subtlety, in carrying on their Wickedness; making, as if they minded no such thing; like a Baker, that seems not to regard either his Bread, or his Oven; whereas he hath put Leaven into the one, and Fire into the other, which is all that can be done for the present; and, by that time the Oven is hot enough, and the Bread leavened enough, he will be sure to wake, and fall to his Business: Moreover, Vers. 8. We read this passage, Ephraim is a Cake not turned; Meaning, that as such a Cake is partly baked, and partly dough; so, Ephraim did halt betwixt God and Beal, was of several Religious, espousing the Religion of those divers People they lived amongst, as the foregoing words imply; Ephraim hath mixed himself amongst the People. Seeing then the Holy Ghost seemeth to set forth these Four things I have mentioned, by Similitudes taken from a Baker, and the things he deals in; it can be no ways improper, from the Circumstance of place, where the Fire began, viz. a Bakers-House; to Meditate of those Expressions, and to consider, how farforth they are applicable to ourselves. If we have been as a Cake but half-baked, if burning like a fiery-Oven with the heat of lust, and in the mean time sleeping in security, etc. How just was it with God to send such a Fire as this upon us? Came it not to awaken us? Though Bakers can sleep quietly when they have put fire in the Oven; yet, if they know there be fire on the Hous-top, they can take no rest; Advertise them of that, and they will start up presently, and endeavour to quench it. I thought fit to touch upon both these Circumstances, not as pretending to know the end of God in either of them; (though he, who acteth all things according to the Counsel of his Will, hath a wise end; not only in all his actings, but in all the circumstances of them;) but rather to show, that Meditation is a Plant, that may spring out of every Soil; a Fruit, that may grow upon every Tree; which may evidence, That it is not from the barreuness' of things (which are all big with matter of profitable meditation) but from the naughtiness of our hearts that we are so much strangers to it.   

MEDITATION XXII. Upon the great pity that ought to be extended to Londoners since the fire.  
PIty, is an affection that should scarcely be withheld from any that are in great distress and misery; but yet is much more due to some, then to others. Where no misery is, there is no room for pity, and where there is nothing but misery to bespeak it (as in reference to that Prodigal, who by riotous courses brought himself to husks) there is no cause for much. But where merit and misery go hand in hand, the greatest yearnings of our most tender bowels are called for. God will not take it ill that we pity those whom he thinks fit to punish; because one of his great ends in punishing some, is that he might excite pity and compassion in others towards them: I have read that Sir Thomas Moor not long before his Execution was desired to cut his locks, for no other end, as is believed, than lest his Venerable hoary Fleece should stir up too much compassion in those that were to be spectators at his death. But so far is the great God from that, that he had rather we should number the grey heirs of misery which are upon the heads of men, in order to our pitying of them. To tell, Why the late Inhabitants of London are objects of Royal pity, or to move to it, were to discourse, why children under great sufferings should be compassionated by their Parents (For Kings are Fathers, and Subjects their Sons and Daughters). Whereas the Scripture saith, Can a mother forget her child, that she should not have compassion on the child of her womb? and though it adds, yea, she may, yet it insinuates that they seldom do or can. What reason Courtiers have to pity Citizens, were easy to allege; For, Have not Citizens, sometimes had so much pity for them, as that they seemed to have none for themselves? Why should not Citizens be a little in Courtiers books, if some Courtiers have been and are, a great deal in theirs? It is but ingenuity to afford them pity who have given them credit. As for those that lead a Country life they know full well that Citizens had wont to be their best Chapmen, and to give them a good price for those commodities, and provisions which they thought too good for themselves, and withal to furnish them with the best things which they stood in need of.  
Had Londoners been the worst of people the depth of their present misery, compared with the height of their former prosperity had challenged pity and compassion from their very enemies: but if it may be made appear that they were generally as Civil as Religious, as Charitable, and in many other respects as commendable as most people in the world, none but ill natured persons can refrain commiserating them, much more rejoice and triumph in their sufferings. The worst enemies they have in the world must needs confess that no people were generally more Civil and Moral than they. As for Religion, I know there are several standards by which men measure, and judge of that (though indeed, and in truth there is but One, whereby to judge of it, to wit, the Word of God) but if conformity to the duties both of the first and second Table, if love to God and to our neighbours (so far as men can discern) may denominate persons Religious (as surely it is that must do it) pure Religion and undefiled did as much abound in London, as in any place whatsoever. I meddle not with charity in point of judging (Censuring is every where too common) but as for Charity in giving and ministering to those that are in want, both of one persuasion, and of another, if that be a virtue (as doubtless it is) London hath been as eminent for it in all times in which several parties have taken their turns in suffering as any place I know. In the space of twenty years and upwards that England hath been dissetled by War, it may be thousands that by the unhappiness of the times have been brought to straits and exigences, they and theirs had perished, but for the charity of London, more than of all other places, whilst some have taken care of the Disciples of Paul, others of Apollo's, others of Cephas, others of Christ without respect to any of those distinctions (which best became good Christians); and so all have been taken care of, more or less, by those poor Citizens who are now many of them themselves become the objects of Charity. London will not want for pity, if it be pitied by no more than all, and only those, that first and last have been pitied and relieved by it, and that now and hereafter will dearly miss it.  
I would not it should grate upon the minds of honest Citizens, undone by the fire, to think or suspect that a great many have no pity for them: All good people have, and they that are otherwise, have no pity, so much as for their own souls. I observe they use to have most pity from God, who have least from men, being withal such as deserve it. When Penninah did sorely vex Hannah to make her fret, because God had shut up her womb, Hannah throve the better for it; for God looked upon her affliction, and opened her womb, when her Rival had shut up her bowels towards her, 1 Sam. 1.5. When Shimei cursed David being at that time under trouble from Absalon, David said, It may be the Lord will requite me good for his cursing this day, 2 Sam. 16.13. Such as triumph in your miseries may do you a greater kindness than they are ware of, according to that in Prov. 24.18. Rejoice not when thine enemy falleth, lest the Lord see it, and turn away his wrath from him. They that will not look upon you as the objects of their pity, are indeed the objects of yours; For so are all they that show themselves to be neither Christians nor Men: and it is a good presage, you shall not always want pity for that you cannot have it from a great many people whilst you want it. Pity is that virtue which Englishmen are famous for, and therefore every Englishman that is void of it, wants the common virtue and character of his Country; and he that hath none to bestow upon this occasion, seems to have none at all. I know not that man that would not be loath the world should think that he had no commiseration for the present case of London; and why is it, but, because it would thence follow, that he were of a marvellous ill nature, and unworthy of any pity to be showed to himself, even in the greatest extremity that could befall him. One saith, the reason why, they that have children are usually more affectionate, than those that have none, is, because their bowels are often called upon. By that reason they that have no pity, now when that Affection in men is so much called upon are never like to have any. But a pity like that charity which S. James speaks of, J●m. 2.15. Is not worth half the words I have used. If a brother be naked and destitute of daily food, and one say unto him, Depart in peace, be you warmed and filled; Notwithstanding, he gives him nothing, etc. I say a pity like that charity, which yet is more than some men have, is little worth. But would men show themselves truly compassionate, toward that desolated City, and the late miserable Inhabitants of it, if they have interest in heaven, let them pray for the reflourishing both of it, & them; if they have interest on earth, let them promote it; if they have parts let them advise and contrive how it may be effected; if they have Purses, let them contribute towards it; if they have all of these, let them further it all, and every of these ways. Call yourselves Papists, Frenchmen, Hectors, any thing, but true Englishmen, true Christians, true Protestants, if you have no pity for the desolations of London. I doubt not but there are some Turks and Jews that have, or would have had, if they had known London in its prosperity, and should now see it in its ashes. O Lord, If men will not pity the miseries of London, the matter is not great; possibly if they did, it might not signify much: only let Thy bowels yearn towards, and thy repentings be kindled within thee, and Thou (who hast spoken concerning it, to pluck up, and pull down) speak in thy due time, to build, and to plant it.   

MEDITATION XXV. Upon those that have lost all by the Fire.  
What shall we say to them that have lost all? who tell us, that before the fire, they were worth so many hundreds, or, so many thousands, but since then, they are worth nothing, yea, worse than nothing. Surely they ought not to mourn as men without hope. If they were sometimes as rich as Job was at first, they cannot be poorer now than he was afterwards. Hatred in God towards men, cannot be known by such Events as those; for Job, who was in like case, was a Person greatly beloved of God. Do they fear that they and theirs shall perish? Not so neither, for rather than the Israelites should perish in the Wilderness, God gave them bread from Heaven, and waters out of the Rock. Raven's shall feed them, if they be such as put their trust in God, rather than they shall famish. Some, have no Children; they, it is to be supposed, may make a good shift: others, have bad Children, and what should they do with Estates to spend upon their lusts? Others, have good Children, and let not them doubt but God will provide for them. Hath the only wise God no ways whereby to make up your losses? Did he not give to Job, double for all that which he had taken away from him? and can he not do so by you?  
Is it your great trouble, that you have lost all at once? I have heard of one, who having a great number of costly Glasses, did himself break them all at one time, that he might not be disquieted time after time, by the accidental breaking of them one by one. Had your Estates been taken from you by piece-meals, now a part, and then a part, till all had been consumed, that might have proved more grievous to you; and so it hath fared with many men. Will you say, All is lost, because your Estates are gone? Know, he that is a Christian indeed, cannot lose his All, yea, the best part of what he hath, cannot be lost, as is said of Mary, that she had chosen that good part, which could not be taken from her. I have heard of a good Woman, who, when her Children died, had wont to comfort herself with this, to wit, that The Lord liveth; who, being more than ordinarily dejected for the death of one of her Children, that she had a more particular affection for; a Child that had observed what she had wont to say, and how full of heaviness she then was, came to her and said, Mother, Is the Lord dead? How may the words of that Child, upbraid the carriage of those Christians, who mourn over their losses, as if they had not an Everliving God to rejoice in? Is it strange to you to be poor, who have heretofore always enjoyed riches and plenty? know, that it is one point of a Christians Excellency and heavenly Skill, to be able to act several and different parts well, as Paul saith, I have learned how to abound, and how to want, how to be full, and how to be empty; how, in every Estate therewithal to be content. They are unfound bodies, that can only bear the Summer, but not also the Winter, Spring and Autumn. You say, you have nothing now, How many are there, that never had any thing, to speak of? Is it no mercy or privilege, to have enjoyed good things for a long time past, though we may not enjoy them always? If men have had good sight, good hearing, good health, till they come to be old, and then all of these begin to decay, or be quite lost, do they, or ought they, to reckon it no mercy that they have enjoyed these things so long? If you say, you cannot live upon nothing (that is, nothing certain) how many hundreds, yea, thousands, are, through the goodness of God, provided for from year to year, who have no certainty to live upon? Now you have lost the things you had, possibly you will thereby be excited, to look after the things which can never be lost, which otherwise, it may be, you had never done. Hath the sire consumed your money, or money-worth, as if it had all been but so much dross, this, peradventure, may make you look after that gold, tried in the fire, which no sire can consume, and then, your unspeakable loss will prove inconceivable gain. What great difference, between the world's leaving us, and our leaving it? You must shortly have left it, if it had not first left you.  
Trust God, and doubt not but he will bear your charges through the world, and more of this world you need not care for. What a noise will this make in the world, that you have lost all, and who, that hath any thing to spare, if they know your case, will not contribute to your relief? You have yet the Love of relations and friends, the Charity of men, the Fruit of your own ingenuity, and industry, the Bounty of heaven, the Result of Divine Promises, all these things you have, besides several others, to help and secure you; therefore, say not, You are undone, though all be lost for the present. How many have, from a fair Estate, been brought to a morsel of Bread, not by Casualty, but by Crimes, such as God might have left you to, as by that fire which, Job saith, will consume to destruction, and root out all a man's increase, Job 31.12. Now consider, how much better your condition is than theirs. Are you as those that have nothing, think of the Apostles words, a Cor. 6.10. As having nothing, yet possessing all things. If, either you are true Believers, or shall hereafter be such, those words of the same Apostle will be verified in you, 1 Cor. 3.21. All things are yours, ye are Christ's, and Christ is Gods.   

MEDITATION XXIV. Upon those that have lost but half their Estates by this Fire, or some such proportion.  
What a mercy is it, that you have lost but half, when so many others have lost all? How much better is half a Loaf, as our Proverb speaks, than no Bread? As David said to Mephibosheth, Thou and Zibah divide; so hath God decided the case, betwixt the fire and you. You are, at most, but like David's Servants, the one half of whose Beards were shaved by Hanan, and their Garments cut in the middle. How much better is it, to have one Arm, than none; to have but one Eye, than to be stark blind? The man that was wounded, and left but half dead, recovered again, by the help and favour of the good Samaritan; and so may you. Possibly, that half or part which is left you, is more than many men's All: Your Glean better than the Vintage of many others. The Ancients ran much upon such a saying as this, Dimidium plus toto, that half was better than the whole, meaning, the former with quietness and contentment, was much better than the latter without it. God can give you twice so much contentment with half so much Estate. If you say, and say truly, that you had scarce enough before, and now have but half so much as you had then; there are that have more by half then they needed, and how knowest thou but God may incline them to consider thee who hast scarce half enough?  
But, Oh! the miserable world in which many whose cup overflows will let others have nothing of theirs, if they have but something of their own, though that something be next to nothing. If men that have ten children have but enough to maintain one, are they no objects of pity and charity? If a man have doublet and breeches such as may serve his turn, but neither hat to his head, nor shoes to his feet, will you not commiserate him? Did the good Samaritane overlook the man he met because he was but half dead? did he stay till he were ready to give up the ghost before he would do any thing for him? This is the manner of but too many men: but the comfort is, your heavenly Father he knows whereof you stand in need. Whether the moiety of what thou sometimes hadst be, or be not enough for thy occasions, Bless God for it. That will be the way to have it multiplied as those loaves were with which Christ fed five thousand to the full. Try, what double industry, double frugality will do towards ●eaking out that allowance that seems to fall short; and above all conclusions, try, if doubling thy faith and confidence in God will not double thy maintenance if need require. Learn to think, that God did not grudge thee the whole, but hath therefore retrencht thee, as thou art retrencht, because he knew, that but half was better for thee.   

MEDITATION XXV. Upon those that lost nothing by the Fire.  
HOw well came you off? not so much as a hair of your head singed, not so much as the smell of fire about you. I cannot call you brands snatched out of the fire, for you were better than so; brands are partly burnt, so were not you. Fall down and adore that distinguishing-mercy, which hath so preserved you, and made a hedge about you. Alas! if all had been great losers, how should one have been able to help another, whereas now some are able to succour others, if they be but as willing. God is trying you what good Stewards you will be of those Talents, which he hath continued to you full and whole, whilst others are either totally deprived of theirs, or at leastwise much diminished. He expects you should make yourselves poorer (for the present) by your Charity, though he hath not made you so by the Fire; and woe be to you, if you do it not. He could have forced all your Estates from you, as he did from others; but, he thought fit to prove you, as to what you would part with freely. He would see what influence that Text hath upon you, He that hath this world's goods, and seethe his brother in want, and shuts up his loads of compassion. How dwelleth the love of God in him?  
Think not, that all that is left you, is lest you for yourselves; for it is no such matter: It is, that you should disperse and give to the poor, that your righteousness may remain. You are but Feoffees in trust for others, as to some good proportion of what is continued with you. I expect, God will cast fire upon your houses next, if you cast not your bread upon the waters: Charity may secure what you enjoy, and the want of it may hazard all. It might have been your lot to have stood in need of receiving; and, now you are left able to give (which is a more blessed thing) will you not do it? All that was saved from the fire was given you again, and will you not lend God a part, who hath given you the whole? and what is that lending to God, but giving to the Poor? God hath been tender of your Tabernacles, and will not you be kind to his living Temples? They that were sent to fetch the Ass that Christ was to ride upon, were bid to say, The Lord had need of him. Now, if ever, hath Christ need to borrow of those that are able, as in reference to his poor members; and woe to them that can, and will not lend to their Lord and Saviour. He could supply them otherwise, without being beholden to you; but it is your love he values more than your liberality, and the latter but as an Expression of the former. It is not so much A gift which he desireth, as fruit that may abound to your own account, as the Apostle speaks, Phil. 4.17. You may pretend you are thankful for the great Deliverance vouchsafed you, but neither God, nor Men, will believe you are so, unless you be also Charitable to them that were not Delivered.   

MEDITATION XXVI. Upon those that were Gainers by the late Fire.  
WE say, It is an evil wind, that blows no body any good. Some were honest gainers, (and much good may it do them); others dishonest. Some could not let their Tenements before the fire, who have since, let them for moderate Rents; such are honest gainers: Others have let their houses at most excessive Rates and such have loaded themselves with dishonest gain. But be their gains one way or another, I think no man aught, for the present, to pocket the money which he hath clearly gotten by the fire, (if it be so they can spare it). David would not drink of the waters of Bethlehem which were brought to him, because, as he said, They were the price of Blood, meaning, his Soldiers had ventured their lives for it: What men have gotten by this fire, is little less than the price of Blood, considering how many were impoverished that a few might be enriched, or rather, that the enriching of but a very few, is by the undoing of many thousands.  
Men may look upon their gains by this fire, as Deodates: Let as many as are able be their own Almoners, and give it back to God. Is it not a Sabbatical year (in a doleful sense) for that the poor City now enjoyeth its Sabbath? and in a Sabbatical year that did bear a better interpretation, the rich were not suffered to reap, but were to leave the Crop to the poor, as appeareth, by comparing, Exod. 23.11. with Levit. 25.5. If men who have only saved what they had before, aught to contribute to them that have lost; how much more ought they, who have received an Addition by this very means? To Build upon the Ruins of others, is one of the worst Foundations that can be. Let it never be said, The fire hath made you rich, whilst such multitudes continue poor, miserably poor, whom merely the fire hath made so. We use to say, Men have gotten those things out of the fire, which they came hardly by. But what men got by, or out of, the late fire, was easily come by; well may it go leightly, for it leightly came, yet neither doth that go leightly, which goes to the use of Charity. When I consider, how this fire which hath ruined many, hath raised some, it brings to mind what is said, Luke 1.52. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away. How strangely, and by seeming contraries, doth the providence of God bring things to pass, that when a dismal fire happened, some men should be made by it! So a Prison made way for Joseph's preferment; and Onesimus his running away from his Master, for his returning to God and to himself, and a better Servant to his Master than ever. And Estate cast upon men by the desolating Fire, sounds like such a Riddle as that of Samson, Out of the eater came meat, and out the strong came sweetness: Is it not as a Honeycomb found in the Carcase of a Lion? You whom God by this fire hath unexpectedly enabled more than ever, to eat the Fat and drink the Sweet (you know what I allude to) see that you send portion; to them for whom nothing is provided.   

MEDITATION XXVII. Upon the Inducements unto re-building of London, and some ways of promoting it.  
THat London should be rebuilt, is so much the concern of England, both in point of Honour and of Trade, as hardly any thing can be more. Whilst that lieth in the dust, our Glory lieth with it. Our Enemies rejoice to see it where it is: but should we let it lie there long, Oh! how would they scorn us for it, and conclude, it were because we had not wherewithal to build it up again. They know, as well as we, that there is no part of England situate so commodiously for Trade as London is; which name is said to signify in the Language of the Britain's (it's first Inhabitants) Shipton, or a Town of Ships; in regard, that the famous River which runs by the side of it, is able to entertain the greatest Ships that can ride upon the Sea, which thing hath made it so famous a Mart; those Ships bringing in all the rich commodities the world can afford. Hence London for so many Ages past, hath held its Primacy over all other parts of England, and none hath been thought fit to succeed it in that dignity, though the shifting of Trade from one City to another, and an alternate Superlativeness hath been frequent in other parts of the world, where one place hath been as commodious as another. But London never had rival that did, or could pretend its self as fit to make the great Emporium and Metropolis of England as was its self. The River of Thames made it so at first; and that, under God, will and must make it so again. It perished by fire, and must be saved by water; for, that, if any thing, will make it once again what it was before, as Job saith of a Tree, only the Root whereof is left in the ground, that through the scent of water, it will sprout again. How venerable is London, were it but for its Antiquity, of which Ammianus Marcellinus reports, that it was called an ancient City in his time, which was above twelve hundreds years ago; and Cornelius Tacitus seems to do the like, three hundred years before him, telling us, that, for multitudes of Merchants and Commerce, London was very renowned, fifteen hundred years ago: nor can we suppose it to have presently arrived at that perfection. Who would not assist the building of another City in that place, hoping it may continue as many Ages as the other did, and longer too, if God be pleased to prevent the like disaster. I confess, I love not to hear men boast at such a time as this what they will do, or what shall be done, as to the building of London more glorious than ever. The Inhabitants of Samaria are blamed for saying, The Bricks are fallen down, but we will build with hewn Stones; the Sycamores are cut down, but we will change them into Cedars. We are but putting on our harness, as to re-building; let us not boast, as if we were putting of it off: This is not a time in which to say much, though it becomes us to do all we can. If we may see but such another City it will be a great mercy, but one more glorious than that we may scarce expect till we see it. Alas! how many difficulties is that work clogged with? How scarce and dear are all materials? How poor are many that desire to build? How hard, and almost impossible will it be, to satisfy the Interest of all proprietors? Amongst all the Models that are presented for that purpose, How hard will it be to know how to pitch upon that which may be most convenient? If we build every where, as before, it will be incommodious for Passage, dangerous for Fire; if by a new Platform, it is hard not to be injuxious to multitudes of People, whose Houses stood inconveniently, as to the Public: Lord, Give our Senators double and triple wisdom, that they may be satisfactory-Repairers of so great breaches.  
But, How shall Moneys be Levied for the re-building of London, where the Estates of persons concerned do fall short? Two Expedients for that I have propounded already; One was, by the Mercy and Charity of those persons who have lost little or nothing by the fire; and, who have something they could well spare: The other is, By the Justice and due Repentance of all those persons, Carters, Landlords, and others, who have raised uncoscionable gains to themselves, by means of the late Fire; whose duty it is, to restore, not only the principal of what they have unlawfully gotten by the fire, but some certain overplus, as was provided under the Law, in cases of Restitution: When that is done, I wish there were a certain Pole-fine, or Mulct, set upon the head of every common sin, not made capital; which additional-Pole, levied upon all persons that are able, when once convicted of Drunkenness, Swearing, Cozenage, Cursing, yea Lying its self, might be for, and towards the re-building of London: I speak of an Additional pecuniary Punishment for those Crimes, both for that the former and present Mulcts have not been sufficient to restrain Men; as also, for that great sums are still in arrear to Justice; because those kind of Penalties have been but seldom inflicted, possibly not one time in a hundred that they ought to have been. To do this, were not to build London upon the sins of the People, (as some will object;) but upon the punishment of Sin, and due execution of Justice, which would be a glorious foundation. If but one shilling extraordinary were levied upon men toties quoties; that is, so often as they are, or might be, convicted for any of the  sins: How noble a City might those Fines build, if men should continue so bad as now they are? Whilst some particular persons, (and those able enough to pay for it) stick not to swear hundreds of Oaths in one day, besides all the Execrations and Lies they become guilty of in one day. But, if men had rather reform themselves, than by their Crimes help to rebuild the City, the former shall be as welcome as the latter; and, the latter may, in one sense, be promoted by the former. But, if that way of raising Money be so happily prevented, possibly so soon as God shall please to turn our Swords into Ploughshares, and our Spears into Pruning-hooks: The Wisdom of our Governors may think fit to make some coercive-levy, for once, towards the relieving of friends, as they have formerly done; for, and towards the humbling of Forraign-Enemies: and, as the Ruin of London is a National-Calamity, so, Who knows whether our Rulers may not please to make the re-building of it somewhat of a National-Charge? as it would certainly be an honour, and an advantage to the whole Nation: But, remembering what is said, Ps. 127.1. Except the Lord build the house, (and so the City,) they labour in vain that build it; I cannot but further consider what words we should take unto ourselves, wherewith to plead with God, that London, (if it so seem good to him,) may be built again: And, May we not plead thus? O Lord, How many hundred Families are there, whose livelihoods seem to depend upon the re-building of that City? What hard shift do they make in the meantime, dwelling many of them like the Israelites, in Tents or Bothes? Were not many of these good and merciful men? And, Hast thou not said, That with the Merciful thou wilt show thyself Merciful? How many are there, whose bowels yearn, and whose hearts bleed over the desolations of London? Shall Men pity them, and will not God much more, who is of infinite compassions? What strong affections have these poor hearts for the place where that City sometimes stood? How do they cleave, as it were, to the Ruins of it? How loath are they to remove at any distance from it, as if they could settle to no business any where else, no more than Irish-kines, which, as they say, cannot give down their Milk, unless their Calves, or something in their likeness stand by their sides: How do their Enemies, yea, and thine also, insult and triumph, whilst poor London lieth in ashes; saying, Aha, Aha, so would we have it? Shall London be always a Ruinous Heap, whilst Rome, and Paris, continue flourishing Cities? Hast thou not a greater Controversy with them than with it? Dost thou suffer them to stand? (not that we beg the destruction of any place,) Will't not thou permit London to rise again? Shall England never be like its self again? or, How can it be so, if London be no more? Was ever the REstauration of a City more prayed for, and shall all those Prayers fall to the ground? Lord, What joy will there be, when the re-building of London shall be once finished? How will the top-Stone be laid with Acclamations of Grace, Grace, Psal. 71.20. Thou, who hast showed that place and People great and sore troubles, vouchsafe to quicken them again, and bring them up again from the depths of the Earth: Increase their greatness, and comfort them on every side.   

MEDITATION XXVIII. Upon the Wines and Oils that swum in the Streets, and did augment the Flames.  
I Have heard, that upon some great Solemnities, the Conduits have been made to run with Claret: But, so much precious Wine and Oil, as ran down the Kennels upon this sad occasion, was 〈◊〉 known to do so before: Then was London a burning Lamp, flaming with its own Oil; But, worse than the wasting of those Wines and Oils themselves was their unhappy mixing with that water; which some, not well considering, made use of, to throw upon the flames; and, thereby in stead of extinguishing, did increase them.  
Oh the hurtfulness even of costly Mixtures in some cases, Water alone had done well; but, Wine and Oil added to it did a world of mischief: So in Baptism, Water alone doth as well as can be, (suiting the Institution;) but, to add Cream, and Spittle, is both sinful, slovenly, and ridiculous: But, O nasty beasts! Why do you use Spittle above all the rest? Would you imitate that Miracle whereby the eyes of the blindman were opened with Spittle for one thing? Why then do you not use Clay too? But, you are better at making Seers-blind, than blind-Folks see: Or, is it from the great commendation which you have heard of Fasting-Spittle, (in many other cases,) that you use Spittle in this? Away with your unwarranted-mixtures, (beastly ones especially,) you make me digress from a serious Subject, to answer Fools according to their folly; But, I'll return again.  
Oh, How did all things at that time conspire to make poor London miserable? Not only did the Streets and Kennels drink freely of their best Wines and Oils, but also made the Fire to pledge them, till it became outrageous, like a man-in-drink. Drunkard's may read their sin in their punishment: God hath inflamed their City with Wine, wherewith they had wont to inflame themselves: God threatened the Jews, Hos. 2. That he would take from them his Wine, and his Oil, which they had prepared for Baal; and, Why not yours, which you had prepared for Bacchus? What an Argument is it of your unworthiness, that God should give these good creatures to the Flames, rather than to yourselves?   

MEDITATION XXIX. Upon the water running down hill so fast that they could not stop it for their use.  
DId not the water make more haste than good speed; when it ran downhill with such a force that they could hardly make any dams to save it? Aristotle's description of Water, is but slight who describes it by this, that it can hardly be contained within its own bounds, vix continetur in suis terminis, facile in alienis, but this sad occasion may make us think of it; for it was found very difficult to stop it in its career: yet I think the main reason was its running down so great and steep precipices, rather than it's natural extravagancy, and aptness to transgress its bounds. But let the cause be what it will, that which I would observe is, that by overdoing, it undid; it came not at all or not considerably to their help and aid because it came too fast. So, blood and spirits flowing too fast to any part of the body that is mis-affected (as to the side in a pleurisy) give no relief but do hurt. How good were it, if men knew when and where to stop? He was a wise man (though he called himself a simple Cobbler) who advised that men would unload on this side Munster, and take heed of overthrowing Charles his Wain: Nor was he a fool that observed, that some men make so much haste out of Babylon that they run beyond Jerusalem. There is no good Music to be made, unless men will keep their due Stops.   

MEDITATION XXX. Upon men's being unwilling there should be no fire, though fire hath done so much hurt.  
AFter all the mischief that fire hath done in the world, first & last, none would be content there should be no such thing as fire. Though sometimes we are the worse for it, yet it would be worse for us to be always without it. The use of things that are greatly useful ought not to be taken away, because they have been abused, or may be so. For by that reason the Scripture might be withheld from the common people, or denied them in their mother-tongue, because some passages in the Epistles of Paul, have been wrested by ignorant people to their own destruction. And by the same reason there should be no Universities, because some, with the learning they have there received, have contended not for, but against the truth: yea, no Preaching, because some have done more hurt than good in their Pulpits; Yea, upon that account, men might declaim against Christ himself; For that Christ hath been, and will be to some a stumbling-stone, and a Rock of offence, and saith of himself, that, in one sense He came not to send peace upon the earth, but a sword.  
They that would banish all good things out of the world have ever argued from this very Topick that such and such things have at one time or other done hurt, and may do so again; so hath fire when they resolve to abandon it, and never use it more: then, and not till then, shall I believe they are true to their principles. When the use of things is greater than the abuse, but especially when, and where the abuse of good things may be effectually provided against, to suppress the use of them, is a thing that can never be answered.   

MEDITATION XXXI. Upon the usefulness of fire in its proper place, and the danger of it elsewhere.  
FIre on a safe Hearth, or in a good Furnace, or Oven, how useful is it? What almost can be done without it? Yet what more pernicious than the same fire, if it chance to burn where it should not. Some have expressed it thus, that Fire is a good Servant but a bad Master. Solomon saith, Light is good, and it is pleasant to behold the Sun. The same is true of Fire, especially in the Winter time which we use to commend by the name of a fine Sunny-bank. But if it happen to get into a reek of hay, or into a stack, or field of Corn, or into the Timber of a house: Oh! What work doth it ofttimes make? Men have their proper places assigned them by God, as well as Fire. In case they be of nimble active and fiery Spirits, let them but keep within their bounds, and they will do no hurt. Yea, the liveliness of their spirits may enable them to do the more good. But if servants once come to ride on Horseback, and make their Masters go on foot; if inferiors will become the head, and make their Superiors the tail; if young Phaeton's will get into the Chariot of the Sun, nothing but mischief and confusion can ensue. How good is the Apostle's advice Every man whereunto he is called, therein let him abide with God.   

MEDITATION XXXII. Upon the Blowing up of Houses.  
MEthinks that saying concerning Babylon is very dismal: Happy is he that shall take thy children and dash their brains against the stones. Next to the dolefulness of that time, seems to be the misery of that sad season in which men risen up & called them blessed, who would do that good office, as to blow up their houses, lest they and many more should perish together. Did we ever think that a time would come, when men would beg, and entreat that not only their neighbour's houses might be blown up, but their own also, and count themselves beholden to them that would do it? God's ways in Judgements, as well as Mercies, are above ours, as far as the heavens are above the earth. I cannot but think, what a name that way of Blowing-up-houses hath gotten; how much it is applauded and how much men lament that it was either not considered or not permitted sooner. We are thankful to men that do us good, though by harshest remedies, and why should we not be so to God, when he is pleased to teach us obedience to himself, though it be by briers and thorns (as Gideon taught the men of Succoth); when he prevents or abates our pride, though it be by sending a messenger of Satan to buffet us. But how quickly was a great and stately House, first blown up, and then laid flat upon the ground? It was but as it were a flash of lightning, than a clap of thunder, than one jumped upwards (as if it had been that it might take the greater Fall); then a great smoke, and presently all was in the dust. Scarce could a strong hand have sooner shuck in pieces the rotten branches of an old wormeaten tree; yea, scarcely could it have made the over-ripe fruit of a tender plant (as it might be the Vine) to fall sooner to the ground then many goodly Fabrics by the irresistible force of Gunpowder were shaken to pieces, and presently laid in the dust.  
How easy is the dissolution of any earthly thing? The way of making things is as it were up-hill; men puff and blow at it, and are out of breath, and must take time. But destruction is a precipice. Things no sooner begin to tumble from the top, but they are presently at the bottom of that hill. Gunpowder it's self is the most easily ruined, and destroyed of any thing; Thousands of Batrels if they lie together may be blown up by means of one spark, and yet no earthly creature so able to destroy as is Gunpowder; so that it should seem nothing, is more Passive, and yet nothing more active than that. So have I observed amongst men that none are so apt to ruin others as those that are most apt to ruin or be ruined themselves. As destructive a thing as Gunpowder is, did we not owe the preservation of what was preserved to that under God, and to them that had the courage to use it, more than to any thing else. Sometimes there is no way to save the most but by destroying a part; so that high Priest prophesied, that it was of necessity that one should die for the people; though otherwhiles if you destroy any, you can save none, as Paul told them that were with him, Except these abide in the ship you cannot be saved. Men skilful to destroy, if they knew when to use their faculty, and when to forhear it, might be very serviceable; forasmuch, as destruction in part, is sometimes the only way to deliverance; as there is no way to save the life of a man that hath a Gangered-Limb, unless you cut it off.  
But, Why was this way of blowing up Houses no sooner thought of, (being so effectual as it is)? nothing could be more obvious; but God is wont to blind those whom he intends to ruin. Quos Jupiter perdere vult, dement●t; We read, that The men of might have not s●●nd their hands, Psal. 76.5. and, if not their hands, what could they find? But, Was this way timely thought of? Was it motioned, and would it not be harkened to? That is more than I know: But, if it were so, the cause was either vain Commiseration; thinking, What pity it was, to Blow up here and there a House; not considering, How much better it was to do so, than to let the whole City perish: Better one Ionas be thrown overboard, than the whole Ship be cast away. Thus, some Physicians destroy their Patients, by not admitting of more generous, though more venturous Medicines; when the Disease is such, as will not be played, or dallied with. Or, Timerousness might be the cause; They might fear to be called in question for giving way to the Blowing up of Houses: But, Magistrates should overlook private-Concerns, when they are satisfied what will be for publick-Good. Some perhaps do judge, it proceeded from Covetousness, that r●ot of all evil: But, Who is so covetous, as to let a Ship and all ●●s Fraught be lost, rather than throw a part of its Lading into the Sea, whereby to secure the rest? More attribute it to carelessness, security, and pre●●mption; as thinking those slames much more easily extinguishable than indeed they were; and that they might draw waters enough 〈◊〉 their own Gisterns (to allude to Prov. 1.15.) wherewith to put it out; which is a modester phrase than is said to have been used in the case: It is a very weak Cordial, that some, it may be, do comfort themselves 〈◊〉; viz. That, if ever London be first Built, and then F●●d again, in any part of it, they will not fail to Blow up Houses in good time: Now the Steed is stolen, be sure to shut the Stable-door. But, I shall conclude this Meditation with my best wishes; That, if the will of God be so, we may never hear more the sound of the Trumpet, and the Alarm of War. nor yet (which is to many more dreadful than the former) the doleful noise of Blowing up of Houses.   

MEDITATION XXXI. Upon proventing the beginning of Evils.  
HOw good is it to take things in time, to meet a Disease, as the Poet phraseth it; Venienti occurrere morbo: How many complain, at first, of nothing but a Cold; that cold turns to a Fever; that fever from Benign to Malignant; and, that Malignity ends in Death. Sometimes the scratch of a Pin, not seasonably looked after, Festers and Gangrenes, and doth cost men their Lives. Most Men think, that, if so effectual means, as were used at jast, had been known at first, at leastwise considered; or rather, if not only known and considered of, but also resolved upon, and prosecuted; that Fire, which, at last, carried all before it, had been stisled, as it were, in its Cradle. But alas! for poor Mankind, it is generally one aggravation of their miseries, that some way was made for their escape, and they were not sensible of it till it was too late: Not encountering a danger at the first, ordinarily springs from despising of it; which to do, is a very evil and an impolitic thing: For usually, the greatest things have but small beginnings; and that Cloud, which at first is no bigger than a hand-breadth, may spread, till it cover all the face of heaven. How great a flame doth a little fire kindle, as the Holy-Ghost speaks by St. James. It is ill presuming, that things will constantly succeed so well as generally they do; Fires have ordinarily been quenched without blowing up of Houses, but it would not be so in this case.  
Therefore it is good to suspect, and provide against the worst, as careful Women do for a Quinsey, and give a remedy against it, when their Children have but a fore-throat; though many sore-throats never end in a Quinsey. Abundans cautela non weet: If we prepare for the worst, and it prove otherwise, the best will help itself. I shall live in hope, that after so great a Warning given, none will hereafter be Epimetheus, or offer to play an aftergame; but will apply themselves to the remedying of Evils at their first coming. Solomon speaking concerning Anger, saith, The beginning of strife i● as when one letteth out water; therefore leave off strife before it be meddled withal, Prov. 17.14. When Waters have begun to make a breath in those Banks which should have kept them in; there is like to be such an inundation as will bea● down all before it; which Comparison is applicable to many more evils besides strife and contention. Remedies too late applied, (like letting off blood in a Fever, when the time for it is past,) do more hurt than good. For Citizens, to forbear currying out their Goods, that they might attend upon quenching the Fire, when it was passed quenching, by any thing that they could do, (how well soever intended,) was but to stay, and look on, whilst their Goods burnt, and, to increase the flames, as well as their own gri●● and loss by the burning of them. I say again, Let men hence learn to take things in time; Remember Es●u, of whom we read, Heb. 12.17. How that afterward, when he would have inherited the blessing, he was rejected, for he found no place of repentance, (viz. in his father, for having given it away from him,) though he sought it carefully with tears. In the same words that Christ lamented Jerusalem, give me leave to lament London, and say, O that thou hadst known, in this thy day, the things that had concerned thy Peace: yea, let me add, Whensoever another day of Grace, and for prevention of evil, shall come, (as indeed the present time, though in a more spiritual sense, is such a Day,) May we then know the things that concern our peace, before they be hid from our eyes.   

MEDITATION XXXII. Upon the City-Ministers, whose Churches were saved from the Fire.  
GIve a reason, if you can, Why your Churches were not burnt, as well as were the most of your brethren's? Why was an Ark provided for you, (whose number was scarce twice eight,) when all the Ministers of London besides were (as such) swept away by that Deluge of Fire, (if I may so call it,) which did then overflow? Were you the only Noah's that were in the Old World? Were there no Preachers of Righteousness but yourselves? or, Did you help to build that Ark, which saved you, as Noah did? I dare engage for you, You have more humility and modesty than to think any such thing: You are convinced, God made a difference where he found none. You hate in this case, to say, Ego me ipsum discrevi. You know, no account is to be given of it; But that God will have mercy on whom he will have mercy: God who acteth all things according to the Counsel of His own Will, hath reasons for every thing he doth, but we are not worthy to know them. To be sure, those I did mention were none of them.  
What a distinguishing mercy is it, that you have both sheep and folds, when other Shepherds have neither folds nor sheep; their folds are burnt, their sheep are scattered. Methinks it is time, All shops of meat are shut up, only here, and there one, that hath gotten a licence, and what a thing is it, that one of those licenses should fall to your share, there being so few of them as are? When there were Ninety seven Churches standing in London, had you heard a suspension was coming forth (for what reason you could not tell) against all but twelve or sixteen of those Ninety seven Ministers, could you have imagined that each of you should have been one of that privileged number, or as the Disciples of Christ asked him one by one when he told them one should betray him Master is it I? So would not you have asked, Am not I, one of those that are to be suspended, and in case it had proved otherwise how thankful would you have been? Such is your case now. Others have lost, and you have gained; Others have no Congregations, and yours are greater than ever (and look like gathered Churches made up of people collected out of several parts and Parishes) which now come to hear you. You have received singular favour; doth not God expect you should do some singular thing? As Christ said to his Disciples, What singular thing do you? Will you not think yours selves bound to shine with double and triple so much light as formerly (if you can possibly) now that there are so few public Lights left to shine in this part of the firmament. Pray, that the spirit of Elias may be doubled upon you now that so many Elias' (as you yourselves accounted them) are taken away by that fiery Chariot I have been speaking of. If you see such multitudes in your respective Churches as you never saw there before, have compassion on them as Christ had, and labour to send them away well fed, and satisfied. Your lips are now to preserve knowledge for many more than they had wont to do; The fire hath given you a kind of Monopoly for preaching in these parts, and therefore you must needs have the more Auditors; Forfeit not your Patent. I was a stranger to several of you, but others of you I knew, whom I believe to be honest and ingenuous men, partly for whose sake I am glad that those Candlesticks are still in being, which did and do contain so serviceable Lights. As Noah being saved from the deluge, did greatly help to increase the world; so, may you add daily to the Church such as shall be saved; and then the worst I wish you, is, that a blessing from heaven may attend your labours.   

MEDITATION XXXIII. Upon those Ministers whose Churches were burnt.  
THere was cause to fear some years since that Churches might be demolished, not generally by fire (for of that there was no mistrust), but by those whom the Scripture compares to water, viz. A rude multitude, I mean of deluded and sick-brain people, who pretended that all Ministers, and their legal Maintenance were Antichristian, Churches places of Spiritual whoredom; and could as willingly have pulled them down, as if they had been so many Brothel-houses. Was it any thing but a pretence? could they think as they spoke? I should hardly believe men could be so mistaken, but that Christ foretold some would think they should do God good service, even in killing his Prophets: and Paul tells us, that when time was he verily thought he ought to do many things against Jesus of Nazareth. They that thought it their duty to oppose and vilify the places called Churches, would probably have taken it for as great an honour to have demolished them themselves, as others might to have burnt them; but he that sits in heaven would not gratify their ambition, but put that work into the hand of the fire to do, which could no ways glory or triumph in it when it was done. But that which I am now to discourse of, is not, by whom but upon whom this Calamity came, viz. Concerning the Ministers whose Churches were burnt. Now far be it from me and others to think that they were greater sinners than other Ministers whose Churches stand to this day. I cannot forget what Christ saith, Luk. 13.4. Suppose ye that those upon whom the tower of Siloam fell, and slew them, were sinners above all men that dwelled at Jerusalem; I tell you nay, but except you repent you shall all likewise perish. Had these Ministers made Cockpits of their Pulpits (as some elsewhere have done); had they, like those toes of the cloven foot, which consisted partly of Iron, and partly of clay, (to allude to Dan. 2.4.) come thither to trample upon Magistracy and Ministry, in such railing Language as some that I have heard; had they thence, like mad men, cast firebrands, arrows and death, Prov. 26.18. truly, for that time, their Churches might have been spared; but such were the labours of several of them, as will certainly be miss.  
Neither can I choose, but reflect how dearly some of them (as is probable) will miss their Live, such I mean as have Wives and Children, and little or nothing to live upon, but what came in that way; Few men make a worse shift in the world than Scholars, especially Ministers when put out of their course; They that have lived as it were out of the world, can worst of all skill how to live in it. Swords may be beaten into Ploughshares, so cannot Books; Moreover the liberalness, and ingenuousness of the Education of Scholars makes them greater objects of pity than many others are, when poverty overtakes them. It is pity, that they who desire to live, that they may study, should be put upon studying little else, but how to live. One half years time, without the help of a Living, may so pinch some honest Ministers, who have great Families, as that they can scarcely bear it. They may have hope, the grass will grow again, but they fear, lest mean time the Steed should starve. What shall be done for those Ministers whom only the fire hath sequestered? How shall they be provided for? There is a saving of Christ in Luk. 3.11. which, Analogically applied and practised, might go a great way, and it is this, He that hath two coats, let him impart to him that hath none, & he that hath meat let him do likewise.  
But that which I have more hope of, is, that the Nobility and Gentry of England, who either have or shortly may have good Live to dispose of, will lay to heart, how many worthy Labourers stand idle in the Marketplace since the Fire, because there is none to set them on work; and will use their best endeavours that they may be sent forth into God's Vineyard. What God saith of Joshu●●h the Highpriest, Zach. 3.2. Is not this a brand plucked out of the Fire? is, methinks applicable to those Ministers whose Churches were burnt, and themselves spared; (for what is a ●●and, but a stick partly burnt, and partly unburnt); Now, as God was pleased to add concerning Joshu●, 〈◊〉 away the filthy garments from him, and I will cloth him with change of reiments. Some such thing in a Moral sense, should the several Patrons in England, resolve to do for those able Ministers, whose Churches were consumed, viz. To invest them with Live worthy of them, and suffer them no longer, as it were, to were sackcloth, and to lie in ashes. The Statutes of some Colleges have wisely provided, that when there is any competition for places of preferment, caeteris 〈◊〉, they that have most need of it, should be first chosen, they that have least wealth should carry it, if they have as much worth. May Patrons go by the same Rule, viz. To prefer the poorest first, which to do is as I may call it Simony inversed, or the just opposite to base Simony: for where Simony takes place, they that have most (and are most free to part with it) do always carry it; but where Charity bears sway, the lot falls upon those that have least. I see how you may exercise a threefold Charity in one, viz. Charity to unemployed and impoverished Ministers, Charity to the places where and people amongst whom you live, (For some Ministers do not more want good places, than many places do want good Ministers): Yea, & Charity to yourselves and families, to whom honest and able Ministers would be no small blessings: Let me therefore beg for such Ministers, as the Italians use to beg for themselves, by saying to our Honourable Nobility, and Gentry, as they to those of whom they ask, Pray remember to be good to yourselves.   

MEDITATION XXXIV. Upon the kill of several People by the falling of some part of ruinous Churches.  
MEn were never afraid, till of late, to pass by the outsides of Churches, though there were not a few that did not much care to come within them: Alas, that those places, in which many Souls have formerly been saved, by the faithful Preaching of God's Word, should now serve to no other end, but to destroy men's Bodies. Seeing the greatest part of so many Churches were burnt, How happy had it been for divers persons if not one stone had been left upon another, which had not been thrown down: Those tall Ruins, those high Trophies of the Fire, have cost many lives already; and God only knows, how many more they may cost first and last.  
I was never the man that did, (as too many others,) wish the Churches down to the very ground, till since the Fire; and, now I wish it with all my heart, concerning as many of them as are burnt; for, Why should they stand to ruin some, and to terrify all that pass by them, especially in a Windy-season. I know not to whom it belongs to take care, that ruinated-Buildings should be quite pulled down; but, sure I am, they have had fair warning; and if they take it not, by the same reason, That he who digged a sit, and ●●vered it not, in case a beast fell into it, was to make satisfaction to the owner: and, that he, whose Ox gored another man's Ox to death, knowing that the Ox had wont to push in time past, and the owner head not kept him in, wa●, by Moses his Law, to pay Ox for Ox, and the dead was to be his own, Exod. 21.36. I say, by parity of reason, ought they, who know the danger of Fragments of Churches, and other Buildings, standing as they do, to satisfy for the lives of those Men and Women, who shall happen hereafter to be killed by the fall of those places, which it was their duty to have taken down: Great pity it is that so much notice was not taken of the first person that perished by that means, as might have prevented the destruction of all the rest; But, of that we speak too late.  
Had those Churches been either perfectly standing, or perfectly demolished, they could have done no hurt; but, being between both, they were in a capacity to do mischief; though, as for matter of service, they were in no capacity at all. I am deceived if it be not just so with almost, but not altogether-ruined Persons, as with Places of that sore; Though they can do, or receive little good themselves, yet may they prove incomparably destructive to others, (especially in such high-Winds as may blow;) and therefore prudence may suggest, that such Persons, as are not judged worthy to be perfectly ruined, and, as it were destroyed from off the face of the earth, had better be left standing in some tolerable condition, than in such a tottering and ruinous way, as, in case any violent tempest, or unexpected Herricave should happen, might endanger the ruin of many, upon whom they may chance to fall.  
I cannot dismiss this Subject till I have considered how securely those Persons, that were killed by the fall of ruinous-Buildings, may have been supposed to have passed by them, till perchance their utter-destruction gave them the first apprehensions of their dangers, or rather anticipated the apprehensions of it. Alas! How unexpected a guest ofttimes is Death? How often doth it draw the latch and come in upon men unawares, when they dream of nothing less? How comes it like a thief in the night, when men are in a profound sleep of security? It is like, those People thought, that seeing so many persons had gone that way with safety the self-same-day; yea, it may be the self-same-hour; so might they, as well as the rest: But, I see, there is no Topick, from which men argue for security, (how probable soever,) but fails them now and then; neither is there any safety in probable immunity, from sudden death, but only in due preparation for it. As for those, who have often passed to and fro the Ruins, and by the sides of tottering-Walls, but never received any hurt: I wish they may consider, How infinitely they are bound to God for the gracious watchfulness of his good Providence over them, and for putting so vast a difference betwixt them and others, as not to let them lose one hair of their heads by ruinated-Buildings, whereby others have lost their lives: And, may such, as have occasion to passby such places from day to day, duly consider, That God hath created more dangers than were formerly; and therefore ought they to walk with more circumspection than they had wont to do, and to be in the fear of the Lord all the day long; and to be in readiness for the worst that can befall them; as men that carry their lives in their hands, and do walk in the midst of menacing-perils. There is a Promise, (if I may so call it,) Job. 5.23. that it were good for a man to have interest in, especially at such a time as this; Then shalt be in league with the stones, as well as the beasts of the field shall be at peace with thee.   

MEDITATION XXXV. Of the Fire, it's not exceeding the Liberties of the City.  
When I consider the Compass this fire took, how far it went, and where it stopped, I see cause to wonder at several things; First, That it did burn much-what about the Proportion of the whole City, within the Walls; that is to say, look how much was left standing within the Walls, (as if it had been by way of exchange and compensation,) so much, or thereabouts it burned without, Secondly, That though it threw down the Gates, and got without the Walls, yet it no no where went beyond the Liberties of the City of London; as if the Bars had been a greater fence against it, (which indeed were no sense at all) than the Gates and Walls could be. Had the Citizens gone in Procession, or had the Lord Mayor and his Brethren took a Survey of the Bounds and Limits of their Jurisdiction, they could not have kept much more within compass than the Fire did. Did not he who sets bounds to the Sea, and saith to the proud waves thereof, ●hitherto shalt thou go and no further; I say, did not he say the same thing to those proud stames? How admirable is the work of God, in causing Creatures that are without Reason, yea, without Life, to act, as if they well understood what they did? Doth he not cause the dayspring to know its place, Job 38.12. and the Sun to know its g●ing down, Psalm 104.19. The Storck in the heavens, knoweth her appointed time, and the Turtle, and the Crane, and the Swallme, observe the time of their coming, Jer. 8.7. When I consider, how the fire took just such a proportion, as if it had been marked out, it brings to mind that usual saying, That God doth all things in weight and measure, and makes me think of such passages of Scripture, as where God saith, Isaiah 28.16. that He would lay Judgement to the Line, and Righteousness to the Plummet. Also, where God speaks of a people meted out (viz. for destruction, Is●. 18.2. and 7.) and truden under fo●t: Also, where it is said of God, that He weighed out a path to his anger, Psalm 78.50. Which we translate, that He made a way to his anger, the meaning is, He did proportion it, as if he had dispensed it by weight.  
How great a Mercy was it, that the Suburbs were spared, considering, how great, how populous, and how poor they were? Being so great and capacious, they can contain all the exiles of the City; but, it had been impossible for the City, if it had stood, and they had been burnt, to have contained all the outcasts of the more spacious Suburbs. Considering their populousness, if the fire had fallen to their lot, possibly, five times so many persons as now are, had been undone; and so many families had been reduced to utmost penury, as all England had scarce been sufficient to relieve. Lastly, considering, their Poverty they had much more generally been unable to bear their losses than Citizens, or those within the Walls were. Neither was the sparing of the Suburbs, a thing more desirable, than it was improbable, when the fire was in its Meridian or Zenith, if I may so call it. For, as the Sun, which sets out in the East, finisheth not its race, till it come about to the West: so did this dreadful Fire threate● not to stop, till it had run through the Suburbs as well as the City its self. But God, who causeth it to rain upon one City, and not upon another, and, who kept that Storm of fire from falling upon Zoak, which destroyed Sodom and three other Cities, of that which was called Pentapolis, He thus divided the flames of fire, that most parts of the City should have their share, but the Suburbs, though in great danger, should have none. I think, if men had designed, to have burnt so far● and no further, as easy as it was to kindle, it was hard to extinguish such a fire, when, and where they would: But if any malicious persons, did conduct it so far, and there leave it, What they have done secretly, will one day be proclaimed upon the Housetop.   

MEDITATION XXXVI. Upon the Suburbs coming into more request than ever, since the fire.  
HOw much more considerable are the Suburbs now, than they lately were? Some places of despicable termination, and as mean account, but a few months since, such as Hounds-ditch, and Shoreditch, do now contain not a few Citizens of very good fashion. Philosophers say, that Corruptiounius est generctio alterius: so was the marring of the City, the making of the Suburbs. What rich commodities cannot the Suburbs now supply us with, which heretofore could be had only within the walls. Time was that rich Citizens would almost have held their Noses, if they had passed by those places where now it may be they are constrained to dwell: they would hardly have kept the dogs of their fl●ck (to use Jobs words with some variation) where now they are forced to keep themselves. Had London been standing; in the places where some of them do now inhabit, Zijim and Ochin● might have dwelled for them, and the Satyrs might have danced there (to allude to Isa. 13.21) In how great request at this day, is poor Piedmont as I may call it (Southwark I mean) which lay submissively at the feet of London, like an humble valley at the foot of a high mountain? What multitudes of Citizens have flocked to it, as glad to be free amongst those that were not free themselves, the fire having as it were broken down the partition-wall, betwixt those that were Freemen of London, and those that were not.  
If the Suburbs had been burnt, Wither would the Inhabitants have fled? Trade within the Walls they might not, as Citizens may without; which liberty they having now taken, (as it is their due;) What are the Suburbs now becon●, but as it were the inside of the late-Famous City, carried and placed without the Walls? London its self (by a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Soul of the City, being now translated into the Body of the Suburbs: So that he, who would now look for London, must look for most of it, not within, but without the Walls. How easy is it with God to pull down one and set up another? To pluck the mighty from their seat, and to exalt the poor and needy? We read, though in another sense, that every Valley shall be exalted, and every Mountain and Hill shall be made low. Who can but think of ●●ann●h's words, showing, how God turns the World up-side-down like a Wheel, the uppermost Spoke whereof is quickly down, and the lowest at the top, 1 Sam. 2.5. They that were full have hired out themseives for bread, and they that were hungry have ceased: So that the barren have ●orn seven, and she that hath many children is waxed fe●ble: And Vers. 7. The 〈◊〉 makes poor, and maketh rich; he bringeth low, and listeth up. It is good counsel that an excellent man gives, viz. That we should despise no man's present condition, seeing we do not know his Destiny. It should seem, the poor despised Suburbs were destined to hold up their heads more than ever, when the noble City should lie in dust and ashes, as now it doth. Let L●ndoners not think much of it, that the providence of God hath cast them without the Gates and Walls of London; but, rather consider of such expressions as those, Heb. 13.12, 13, 14. How that Christ suffered without the Gate; Let us go therefore to him without the Camp, bearing his reproach. For here we have no continuing City. I say, Let them think of those words, and prepare for another-guise suffering without the Gate, than as now they do; and bearing another-guise- reproach than now they bear, for this is next to none; it being more proper to say, and think, That they have made the Suburbs honourable; than, That the Suburbs have made them despicable.   

MEDITATION XXXVII. Upon the Tongue being a Fire, etc. James 3.6.  
When the Scripture would express how mischievous a Member an evil Tongue is, it saith, It is a Fire. Fire hath done a world of mischief one time or other, and so have evil Tongues; whereupon it is added, That the Tongue is a world of iniquity. There is a fire that is called Ignis fatuus (quod efficit tales;) because it makes fools of men, leading them out of their way: So Solomon, speaking concerning a young man seduced by a Harlot, saith, With her much fair speech she caused him to yield, Prov. 7.21. Fire from small beglnnings spreads itself very far, so do the evils of men's Tongues. So, Solomon speaking of a Fool, faith, The beginning of the words of his mouth is foolishness, and the end of his talk is mischievous madness, Eccles. 10.13. They are high expressions which St. James useth concerning the Tongue, telling us, that it defileth the whole body, and setteth on fire the course of nature, and it is set on fire of Hell.  
By setting on fire the course of nature, we may understand those great Combustions which the tongues of men have made in the World, of which there are three famous Instances that come to mind, sufficient to demonstrate that, so as men may use and employ their Tongues, by means thereof the whole World may be put into a flame. How did the Princes of Succoth fire Gideon, by that upbraiding Question mentioned Judg. 8.5. Are the hands of Zeba and Zalmunnah now in thy hands, that we should give bread unto thine Army? To which he replied, When the Lord shall give Zeba and Zalmunnah into mine hands, then will I te●r your flesh with the briers of the wilderness, and with thorns: And we know he was as good as his word. Did not Nabals churlish Tongue kindle such a fire in David's breast, as might have consumed all his family, if the greater prudence of Abigail his wife had not seasonably extinguished it, 1 Sam. 25.10. It was gone so far, that David had sworn, He would not leave of them that did pertain to Nabal by the morning-light any that pissed against a wall, Vers. 22. And all this because of a provoking Answer he sent him, saying, Who is David? Many servants nowadays break away from their Masters, etc. Yea, the Tongue of David himself, (at what time he came with a lie in his mouth to Abimelech) proved no otherwise than a fire, which did consume at once four-score and five of the Lords Priests, 1 Sam. 22.19. By the same reason, that so great Combustions were raised by a few sparks falling from the Tongues of particular men, may the whole World be destroyed by the fire of men's Tongues, such, and so great as it may be, which may give us an account, of what the Text saith concerning the Tongue, its setting on fire the whole course of nature; Now, whereas he adds that he Tongue its self, is set on fire of hell, methinks he speaks of a wicked Tongue, as if it were a sacrifice, a Holocaust to the Devil (as the Apostle saith in another case; The things which the Gentiles sacrifice, they sacrifice to Devils, and not to God, 1 Cor. 10.20.) For whereas the sacrifices which God did accept were kindled by sire from heaven, a depraved Tongue, is said to be kindled by a fire, worse than that which is common, viz. by fire from hell, as if it were in token of the Devils preparing, and challenging of it for himself.  
Yet as ill a construction as calling the tongue a fire, may bear in one sense; yet in another acceptation of that Metaphor, the Tongue ought to be a Fire, and it is its excellency so to be. The holy Ghost came down upon the Apostles, in the form of fiery cl●ven tongues, Act. 2.3. God did touch the mouth of his prophet with a coal from his altar, in token that his iniquity was taken away, and his sin purged Isa. 6.7. There are words that may be used to enemies which would be like heaping coals of fire upon their heads, in that good sense that S●l●mon wisheth us so to do. May my tongue be such a sire as one of these, may it be a flame breaking forth, to vent, and express a fire of God that burns within: may it be a fire consuming the vices of others by faithful admonitions, and reproofs, in kindling and increasing zeal in others, by warm and affectionate counsels; a fire refreshing the hearts of others by a due and seasonable application of divine and comfortable considerations. They whose tongues are a fire in the worse sense, viz. inflaming the world with contention, concupiscence, and other noisome lusts, shall have for their reward sharp arrows of the Almighty with coals of Juniper, Psal. 120.4. Yea, the time is coming, when, in case they repent not, they shall cry out with Dives, Father Abraham, send ●●z●arus that he may dip the tip of hi● singer in water, and cool my tongue, tormented in this flame, Luk. 16. As fire is one of usefullest things in the world, when well employed; so is the Tongue of man; (therefore called his glory): but as that, when it exceeds its bounds, is greatly pernicious, so are the Tongues of men; and therefore, look what care is taken to keep fire within our Chimneys, and other places proper for it, the like should be taken to set a watch before the door of our lips, that we offend not with our Tongues: no wonder S. James should say, that He who offendeth not in words, is a perfect man, ●ble to bridle the whole body. For, he that can master his tongue can master fire, which of all creatures is most untameable.   

MEDITATION XXXVIII. Upon the Angels being called flames of fire, Heb. 1.  
IS it for their Agility, or for their spirituality, or for their great power, or for their likeness to God that Angels are called flames of five? or rather, is it not for all of these? How quickly doth a flash of lightnings shoot its self from East to West? Nor are the Angels of God less nimble. Light and fire (and slames comprehend both) are as spiritual bodies as any we know, the fit therefore to resemble those who are mere Spirits, and as the Text calls them ministering Spirits. The power of fire, and particularly in destroving, we know to our cost. And did that single Angel show himself less powerful, who in one night destroyed a hundred fourscore & five thousand men belonging to the host of Senacherib, Isa. 37.36. It is not for nothing, that Angels are called Principalities and Powers. Neither have good Angels less power to save, than to destroy, when they are appointed thereunto. God himself being called a fire, it is probable enough, that Angels go by the same name, because of the resemblance which they bear to God, who have more of God's image than man himself though man hath more of it then all other creatures. The Chariots of fire which Elisha saw, 2 King. 6.17. What were they, but so many Angels of God that were sent to guard him which made him say, there were more with than against him. Yea, the fiery chariot in which Elijah was said to have been taken up to heaven, possibly was no other than a convoy of Angels, such as carried Lazarus into Abraham's bosom. How happy are the Servants of God in having a guard of Angels? How safe are they, being compassed about with such walls of fire? No wonder, that the righteous are more bold than a Lion, as Solomon speaks; wild beasts are afraid of fire, and if there be a sort of men as savage as they, yet can those good Angels which God hath ordered to protect his people, keep those Savages in awe. What a comfort is it that God hath such nimble Messengers to dispatch upon any expedition for our good? An host of Angels can be with us presently, even as soon as lightning can glance through the air. It is well for believers that Angels are so powerful that they excel in strength, seeing they are theirs, appointed to minister for their good. In how much less danger are God's children many times, than they apprehend themselves, because their guard is spiritual and invisible; which made Elisha's servant more afraid one while than otherwise he would have been, & than afterwards he was. If every Angel be a flame of fire, what the Prophet told his man in another case, may be applied in this, There are more (flames and fires I mean) with God's people than are against them.   

MEDITATION XXXIX. Upon the word of God it's being compared to fire, Jer. 23.29.  
HOw shall we understand that question, Jer. 22.29. It not my word like as a fire saith the Lord? Wherein consists the resemblance betwixt the word of God and fire? Surely it's warnting the hearts of men in whom it takes place, is one reason of its being so called: For so said the Disciples of Christ Did not our hearts even burn within us, whilst he opened the Scriptures to us? Luk. 24.32. Or else it may be so called from its efficacy; in which sense it is also called a Hammer which breaketh the rocks in pieces: Fire is able to demolish the strongest places, of which we many have sad instances at this day; & so the Word is said to be mighty through God to pull down strong holds. We read of Gold tried by fire, 1 Pet. 1.7. and is not the Word of God a trying thing? It is said (I shall not here examine in what sense) that God sent forth his word and tried Joseph. Psal. 10.19. Who knows not the purifying nature of fire, whereby metals are refined? and did not Christ ascribe the like virtue to his Word, saying, Now are ye clean through the word that I have spoken to you? What more piercing than fire, and in that ●espect also, it is much an Emblem of the Word of God, which is said, to be sharper than a two-edged sword piercing to the dividing asunder of soul and spirit, and of the joints and marrow, Heb. 4.12.  
These are but some of the Parallels that might be made, betwixt the word of God and Fire. He, whose word it is, would have it to be as Fire. And if it be Fire, where it hath once broken out, and got head, it will be hard to smother or suppress it (as that Evangelical Fire, which was kindled by Luther in Germany, could never be extinguished to this day). Saint Paul saith, though he suffered bonds, yet the word of God was not bound, 2 Tim. 2.4. And in Phil. 1.12. he saith, that the troubles which befell him, had happened rather to the furtherano●●f the Gospel; and many did wax confident by his bonds, to speak the word without fear. If the word of God be Fire (as it is), I wonder not that there are such combustions in the world by means of it; as Christ, telling us what (through the corruption of men) would ensue upon his Gospel, saith, He came not to send peace upon earth, but a sword, Mat. 10.34. It is not God's word, but something else those men would have, who would have nothing preached to them, that should be as fire to consume their Lusts, or to make their consciences smart, at the remembrance of them. That which is not apt to search and pierce, is nothing akin to fire, and therefore cannot be the word of God, which is said to be quick and powerful as fire its self. The fires which God kindleth for the good of the world (whereof his word is one of the chief) woe be to any that shall go about to quench. Quenching of prophesying is next unto quenching of the Spirit, yea, and is one way of doing it, as Divines observe.  
I see cause, to bless the God of heaven, who hath created some fires as profitable as others are mischievous, namely, his word for one, a fire that never doth hurt, otherwise than by accident (neither indeed would other fires, kept within their due bounds) but so much good, as no tongue can express. O Lord, that through thine infinite goodness, I might experiment in myself and others, all those excellent properties of fire meeting in thy word, of which I have now been speaking; that my heart and theirs might burn within us at the hearing of it, as did the hearts of thy Disciples, that it may be mighty through thee to pull down all the strong-holds of Sin and Satan that are within us, that it might try us as gold is tried in the fire, and at the same time resined and purified; that it might pierce, unto the dividing asunder of soul and spirit, and of the joints and marrow; that the sin, which is, as it were, bred in our bones, may be gotten out of the very flesh. May the fire of thy word, have such influence as this upon us, we shall then be sure to escape the fire of thy wrath, and to arrive to that happiness, which is called, The inheritance of the Saints in Light, Col. 1.12.   

MEDITATION XL. Upon the spoiling of Conduits and other Aqueducts, by this Fire.  
Methinks the several Conduits that were in London, stood like so many little (but strong) Forts, to confront and give check, to that great enemy, Fire, if any occasion should be. There, methinks the water was, as it were, entrenched and ingarrisoned. The several Pipes and Vehicles of water, that were within those Conduits, all of them charged with water, till, by the turning of the Cocks, they were discharged again; were, as so many Soldiers within those Forts, with their Muskets charged, and ready to be discharged upon the drawing of their several Cocks, to keep and defend those places. And look how Enemies are wont to deal with those Castles, which they take to be impregnable, and despair of ever getting by storm, viz. to attempt the starving of them by a close Siege, intercepting all provision of Victuals from coming at them; so went the fire to work with those little Castles of stone, which were not easy for it to burn down (witness their standing to this day); spoiled them or almost spoiled them it hath for present, by cutting off those supplies of water, which had wont to slow to them, melting those leaden Channels, in which the water had wont to be conveyed to them, and thereby, as it were, starving those Garrisons, which they could not take by storm.  
What the Scripture speaks of the Land of Jordan, that it was well watered every where, before the Lord destroyed Sodom, even as the Garden of the Lord, like the Land of Egypt (made fruitful by the River Nilus); the same might have been said of London before this fire, It was watered like Paradise its self: yea, whereas Paradise had but one River, (though it parted into four heads, Gen. 2.10.) London had two at least, deviding its self, or rather divided into many branches, and dispersing its self several ways. For, besides the noble River of Thames, gliding not only by the sides, but thorough the bowels of London, there was another, called the New-River, brought from Hartfordshire thither, by the industry and ingenuity of that worthy and never to be forgotten Knight, Sir Hugh Middleton, the spring of whose deserved fame is such, as the late Fire its self (though the dreadfullest of all that we have known) hath not, nor will not be able to dry up; but continue it will, a Fountain of praise and honour, bubbling up to all posterity.  
As nature, by Veins and Arteries, some great, some small, placed up and down all parts of the Body, ministereth blood and nourishment to every member thereof, and part of each member; so was that wholesome Water, which was as necessary for the good of London, as blood is for the life and health of the body, conveyed by Pipes, wooden or metalline, as by so many veins into all parts of that famous City. If water were, as we may call it, the blood of London, then were its several Conduits, as it were, the Liver and Spleen of that City (which are reckoned as the Fountains of blood in humane bodies) for that the great Trunks of veins conveying blood about the body, are seated there, as great Roots fixed in the Earth, shooting out their branches divers and sundry ways. But alas! how were those Livers inflamed, and how unfit have they been since to do their wont Office? What pity it is, to see those breasts of London (for so I may also call them) almost dried up: and the poor Citizens mean time so loath as they are, to be weaned from their former place. They were lovely streams indeed, which did refresh that noble City, one of which was always at work, pouring out its self when the rest lay still.  
As if the Fire had been angry with the poor old Tankard-bearers, both Men and Women, for propagating that Element which was contrary to it; and carrying it upon their shoulders as it were in State and Triumph; it hath even destroyed their Trade, and threatened to make them perish by fire, who had wont to live by water. Seeing there are few or none to suck those Breasts at this day, the matter is not so great; if they be almost empty and dry at present, may they but fill again, and their Milk be renewed, so soon as the honest Citizens shall come again to their former situations. O Lord, that it might be thy good pleasure to let London be first restored, and ever after preserved from Fire; and when once restored, let it be as plentifully and commodiously supplied with water as ever it was formerly: Make it once again as the Paradise of God; but never suffer any destroying Serpent any more to come there.   

MEDITATION XLI. Upon the Retorts and Reproaches of Papists, occasioned by this fire.  
Methinks I hear some Reman-Catholicks, (as they are pleased to call themselves,) saying, Some of your Protestants did confidently foretell, That within this present year 1666 Rome should down; Babylon should fall; Antichrist should be destroyed: But, now your own City is destroyed in the self-same-year; which (according to you) doth show, that London was the true- Babylon, and that the true Antichrist is amongst yourselves. Yet, upon due examination, it will be found, that there is as little strength in the Argument which they have brought, as there is sense in the name whereby they are called, viz. roman-catholics: which is as much as to say, Members of the particular Universal-Church; or of that part of the Church which is the whole; or of Rome, which is all the World. We read of Names of blasphemy which were upon the heads of the Beast, Rev. 13.1. But, as if that were not sufficient they have added a Name, which is perfect nonsense for the reason aforesaid; but, that by the way. Their design is, to prove, that Antichrist is amongst us; and, that London was that Mystical- Balylon so often spoken of, according to what was lately found in a Seditious Libel; Do to South-Babel, etc. meaning to the Southern-part of London yet standing, etc. But alas! How weak are the Premises from which they have drawn these conclusions.  
Their Argument put into a Syllogism, is this; If London were destroyed the self-same-year in which some did Prophesy that Babylon and Antichrist should be destroyed; then is London that which the Scripture calls Babylon and Anti-christ amongst the Protestants: But London was, etc. E●go. If the World mistake not, some of you have proved the Minor so strongly, (viz. the destruction of London,) and in such a year, that no body can disprove it: But, the consequence of the Major-Proposition hath no force at all in it; For, what if some did Prophesy the destruction of Babylon and Antichrist in 66, and London only was destroyed that year, from what Principle of Scripture, or Reason, can you thence infer, that London is Mystical- Babylon? For, first of all, Who were they that did Prophesy such a thing? Were they not a few inconsiderable Enthusiastical Men, to whom, not one Protestant of a thousand gave credit? For, believe me, Enthusiasts and Protestants are no convertible terms; forasmuch as not every hundredth or thousandth Protestant is any thing of an Enthusiast. We do not use to charge upon your Church the Extravagant Babble of one or a few particular Papists, but the professed Doctrines and Tenets of that which yourselves call the Church of Rome. Do us the same right, and forbear to charge upon Protestants, as such, what the Protestant Church doth disavow.  
Possibly they were some of your own Religion, some Romanists, putting on the mask of Protestants (as hath been usual with them to do, for sinister ends) who foreknowing, that London would be burnt this year (as nothing is more easy, than for men to know what themselves intent to do) gave out, that Babylon and Anti-christ would be destroyed in sixty six, for that very end, that when they had once effected the burying of London in ashes, they might have some pretence to write this Epitaph, Here lies Babylon, here lies that which was the feat of the true Anti-christ; thereby rolling away the reproach of Babylon and Anti-christ from themselves to whom it belongs, upon the Protestants whom it concerns not.  
But take heed how you deny Anti-christ to be amongst you, for by that means you quit one Argument, 
Sir. Edw. Sand. Spec. Europe.  which some of your writers have used to prove Rome to be a true Church, for that it is said, that Anti-christ sitteth in the Temple of God, 2 Thes. 2.4. But, if upon further consideration, you would not be known to have Anti-christ amongst you, let me tell you, that the Beast spoken of in Scripture, is so thoroughly marked, that it is easy to distinguish him from the Protestant Church, and from Rome heathenish and whatsoever else he would turn over his name to. Methinks that one Text, 2 Thes. 2.4. would plainly enough decipher Anti-christ, if there were none but that, Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the Temple of God, showing himself that he is God. The Emperors of Rome-heathenish sat not in the Temple of God, they were not within the pales of the professedly Christian Church, therefore they were not the man of sin, and Anti-christ there spoken of, but he is to be sought and found amongst those that are called Christians. Now amongst Christians there are none that exalt themselves above all that are called God, that is, above all Magistrates which are called Gods, challenging a Primacy and Supremacy to themselves over all Christians, both Subjects and Princes; I say there are none that do so, but the Popes of Rome successively: whence it comes to pass that Papists are wont to refuse the Oath of Supremacy to their Native Prince, as believing not their own Prince to be Supreme under God over his own Subjects, but the Pope of Rome over both him and them. Moreover, who is it that fitteth in the Temple of God, showing himself to be God, that is, assumeth to himself those things which are proper and particuliar to God only, as namely, To forgive sins? For none can forgive sins but God only: I say, who, but the respective Popes of Rome do take upon them by their own power, and in their own name to forgive sin: the grossness of which practice did first provoke Luther, of a staff Monk, to become a zealous Protestant. Yea, who amognst those that were called Christians, did ever exalt himself above all that is worshipped (by which may be meant the true God), saving the respective Popes of Rome? And they have done it time after time in taking upon them to dispense with the Commission of sin, as with the taking of unlawful Oaths, and such like. Now God himself though he remit sin to such as truly believe, and repent; yet he never did, nor, by reason of the holiness of his nature, ever could give men free leave, and licence to do that which is sinful. It is true that God gave the Israelites Commission to borrow the Jewels and Earring of the Egyptians, and never to return them again: but that was not a liberty to steal; for God, Whose all those things were, and whose are all things, was pleased to alienate the propriety; to take those things from the Egyptians, and give them to the Israelites.  
A fourth Character of Anti-christ, is, that his Coming is, with lying wonders, vers. 9 that is, with feigned miracles. Now who amongst all that are called Christians, trade so much (if at all) in those things, as doth the Church of Rome? How do the Romanists (they and only they) abound with miracles; and all fictitious, and no other than gross imposture? Tell those people that have no Bibles to consult, but what are in an unknown language or else perverted by a false translation, or a corrupt gloss, I say, tell them the Anti-christ is amongst the protestants, and that London was the Mystical Babylon of which the Scripture speaks, Sic notus Ulysses? Is Anti-christ no better known, think you, to them that have seen his Picture and Description in holy Writ. Alas! such corpse Wares as is the ridiculous asserting of London to be Babylon, will go off no where, but in a dark shop, or by a false light. Your blinded Moses, that live as it were under ground, may be made to believe that Rome is the new Jerusalem spoken of Rev. 21.1. and London what ever you please to call it, or any thing else wherewith you shall think fit to delude them by those artifices which you call Pious-Frands (which is as proper an expression as Pious-Devils): but our people converse with the Sun, I mean the light of Scripture. They have read the book of the Revelations of Saint John, and though they do not pretend to understand every thing therein contained, yet they doubt not what is meant by the beast's having seven heads and ten horns, Rev. 13.1. because they find Saint John himself expounding it, Rev. 17.9. The seven heads are seven mountains. And there are seven Kings (that is, Forms of governments) Five are fallen, and one is, and the other is not yet come, etc. These passages agree & quadrate to Rome exactly. It was built upon seven Hills yet to be seen, though some of them be now without the walls of the City. It had seven forms of Government, whereof five were fallen in Saints John's time, viz. Kings, Consuls, Tribunes, Decemvirs, Dictator's: one is, saith he, that is, Emperors were then in being, the other was not yet come, viz. Popes. But do these expressions, all or any of them, agree to London, as they agree to Rome? Doth that stand upon just seven hills? Hath that had just seven forms of Government, five whereof were fallen in Saint John's time, and one other in being? With what face then can you affirm London to be Babylon? But I see, Those men have impudence enough to assert any thing, who have taught their followers to believe every thing they please to assert.  
A faith of Legends (and only that) may be sufficient to assure men that London was Mystical-Babylon; for that I take to be more than a faith of Miracles: the latter being a saith of Possibles, the other of Impossibilities and contradictions. Therefore though some of the sillier sort of Papists may believe, and others may boldly assert the same though they believe it not (as they do in many other cases): yet Protestants can never be persuaded to it whilst the world stands; nor any other persons, that are from under the power of gross Ignorance, or Prejudice: As for the name Antichrist, Who knows not that it imports one that sets himself in the stead or place of Christ, as well as against Christ; the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying both pro, and con, that is, as well For, as Against. Now, Who amongst those that are called Protestants, can be charged with setting himself in the place of Christ, as if he would be taken for Christ himself? But that do the Popes of Rome successively, whilst they affirm to themselves, those things which are peculiar to Christ alone, as namely Forgiveness of sin, etc. I had forborn this discourse, but that I have been advertised of the reproaches of some of the Papists, who, after the Baptism of fire we have lately undergone, go about to Baptise us, and our City, with their spittle, by the names of Babylon and Anti-christ, due only to Rome, and Romanists: and God forbidden that whilst Papists do unjustly asperse Protestant's (whose Religion is that which the Laws of England doth establish) Protestants should not have leave, and take heart enough to vindicate themselves. In a word, if London be Mystical Babylon (so confident am I it is not), let it never rise again; if Rome be not, let it never fall: and, on the other hand, let Rome so fall as it proves to be Babylon the great, the Mother of Harlots, and Abominations of the Earth, Rev. 17.5: and let London so rise and flourish again (and only so) as it shall be found to be otherwise.   

MEDITATION XLII. Upon the Pains which the King's Majesty is said to have taken in helping to extinguish the Fire.  
I Was no eye-witness, but have been informed, that when the Fire came near to Cripplega●t, His Majesty being then and there present, did, in His own Person, take great Pains (no less, as was told, then if He had been a poor Labourer,) to promote the extinction of it. Possibly some weak and inconsiderate persons, that saw His Majesty at that time stooping so low, might in their hearts despise Him for it, (as Michal did David, for leaping and dancing before the Ark, 2 Sam. 6.16. and 20.) saying in derision, How glorious was the King of England to day? as she, How glorious was the King of Israel? etc. But wise and religious persons, that had seen David in that posture, would have spoken the same words in good earnest, which she spoke in scorn, meaning, as they said, How glorious indeed was the King of Israel, whilst, transported with holy zeal, he leapt before the Ark, which is called, Dancing before the Lord? The like can I say from mine heart of our Dread Sovereign: How glorious was He in truth, and in reality, when He took upon Him the form, or rather the work of a mean-man; and vouchsafed His helping Hand to stop that dismal Fire, when it was in its full career? Had I seen Him with His Crown upon His Head, His Sceptre in His Hand, His Noble Senators all waiting upon Him in their Parliament-Robes, or in all the State in which He could have been seen, (Cant. 3.11.) either on the day of His Coronation, or of His Espousals; I could not have reverenced Him more than I should have done, if I had beheld Him with a Bucket in His Hand, pouring water upon the Flames; or than I do, so often as I think of Him in some such posture of most kind and obliging condescension. Methinks it was but equal that Christ should be more loved, but not less honoured, when he humbled himself so far, as to take a Towel, and therewith to wash, and to wipe his Disciples feet, John 13.4.  
King's never act more like themselves than when they are doing good to their Subjects, and are snatching them, or their Concerns, as firebrands out of the Fire: forasmuch as the Scripture saith, That Magistrates are the Ministers of God to those that are under them for good, Rom. 13.4. The Roman Emperors had wont to issue out their Commands to their Soldiers, not in the third, but in the first Person: So Pertinax his Word and Motto was Militemus; not, March ye; but, Let us March on; (including himself.) So Septimius Severus his word was Laboremus, Let us be doing. In like manner, our Gracious Sovereign is said to have stretched forth His own Royal Hands to assist the putting out of those Aspiring Flames, which seemed to expect a Princely Extinguisher: That was such a kind of Royal Aid, as all Subjects must needs be in love with; and, Why not more free to that other, which goes by such a name in the remembrance of this? One of the Ancients did wish, to have seen Christ in the Flesh, Paul in the Pulpit, and Rome in its ancient Glory. Much rather, at lestwise than the last of these, would I have seen that sight I am now speaking of, viz. His most Excellent Majesty bestirring Himself, to give check to those Flames which threatened to lay both His great City and Suburbs all in ashes. Who had the faces to stand still and look on, (as many did at other times,) whilst their Sovereign Himself was so employed? Whilst Prince's work, Subjects cannot have the confidence to be idle. Oh the power and efficacy of Princely Examples! Regis ad exemplum, etc. When Princes will help to extinguish fires themselves, the work is like to succeed; and when that is done, the greatest thanks are due to them, next unto the King of Kings.  
I wish, there were not many other fires at this day within the Bowels of this Nation, viz. of fears and jealousies, envy and emulation, wrath and revenge, dissatisfaction and discontent, dissension and division: May he, who is the Wonderful, Counsellor, and God only wise, instruct His Majesty, how, and which way to extinguish them: and meantime to increase one other fire (and only that) viz. of love and affection; first to God, nextly to Himself, and then amongst all his Subjects one towards another. Solomon tells of a poor man, who by his wisdom saved a little City, when a great king came against it, and besieged it, Eccles. 9.14. By this means may His Majesty save, and preserve, not only one City but three Kingdoms, which those fires threaten to destroy: (for our Saviour tells us, That a kingdom divided against itself cannot stand:) And though no man remembered that poor man (because he was poor) yet when a more glorious action shall be done by a Princely hand, surely not man will or can forget it. Will it not be a considerable accession of honour even to a great King, to be enrolled amongst the Peacemakers, whom Christ pronounceth blessed? As for His Majesty's inclination to all such Achievements, as sweetness of temper may induce men to, let all His Subjects be well persuaded of, by the tears he shed, when he beheld the Flames of London, which I had not reported but from a very credible Author. How amiable a sight is it to behold Kings weeping over the miseries of their Subjects, and what assurance doth it give, that they will not be backward to redress them so far as is within their power? Had His head been a fountain of tears, (as the Prophet Jeremy upon occasion wished his own,) I doubt not but he had poured it forth when he came near to Cripplegate, with resolution to do all a King could do to put out those flames: May we always see a blessed contention betwixt our King and his People, Which shall most resent and bewail each others sufferings; Which shall most promote and rejoice in each others happiness!   

MEDITATION XLIII. Of mere Worldlings, who lost their All by this Fire.  
THis it is for men to venture all they have and hope for, in one bottom; and that unfound and apt to leak: Some lay up no treasures for themselves any any where but upon earth; and upon earth there is no safe place to lay up treasures in: but some are more hazardous than others, (as namely, Hous●, subject to the common casualty of fire;) and yet, some, who have contented themselves with a portion in this World only, have laid up all there. So just is it with God to let them be foolish, even in relation to Time, that would not be wise for Eternity: weak, even as to this World, that would not be wise for the next. The Prodigal, that desired to make sure of his Patrimony, by having all in hand, presently spent it, and was reduced to husks: When he saw his error, surely he became sensible, that less in possession, and more in reversion would have done better. Were there not some, who, when they would bless themselves, (under a presence of blessing God,) had nothing else to say, neither cared for any thing else, but this, Blessed be God for I am rich: But, in how small a time are they become poor as Job! (as our Proverb is.)  
Had they not fair Warning? Did not the Scripture charge them Not to trust in uncertain riches? Did it not tell them, That Riches h●d ●●ings, and would fly away? Alas! What will such People do? Whither will they turn themselves? Interest in Heaven they never had any; and, interest on Earth they have none left: They are in such like case as Saul was, when he said, The Philistims were come up against him, and God was departed: Heaven and earth frowns upon them both at once. Had you been in that case, that Christ would have had the Young man in the Gospel to have put himself into, when he counselled him, To sell all that he had, and give it to She poor; telling him, that if he would do so, He should have treasures in Heaven; you had not been the hundredth part so miserable; Yea, happy had you been, as to the main. But now, all sorts of men conclude you in a woeful case; Good men do so, because you neither had nor have any thing but this World's goods: Bad men, yea the worst of men, because you have now lost what you had. But, mistake me not, as if I were urging People in that case to despair. God forbidden; I am so far from that, that I question not but even they may be happier than ever they were heretofore, if the fault be not their own: for, whereas before they had interest in the World, but none in God; hereafter, may they have interest in God, which is far better, though perchance they may have little or none in the World. Christ told the Church of Laodicea in a spiritual sense, That she was miserable, and poor, and maked; so are these men in both senses, viz. Spiritual and Temporal: but, let them take that Counsel which Christ there gives, and all will be well, viz. Buy of Christ gold tried in the fire, raiment, etc. All your losses may be reckoned as dross and dung in comparison of your gains, if you shall gain this by your losses, viz. To win Christ, and to be found in him. Say now, whether you yourselves were not the fools, and they whom you counted fools the truly wise, whose care it was to lay up for themselves Treasures in heaven, where moth eats not, rust corrupts not, thiefs steal not; and, let me add, where fire cannot break in and consume.   

MEDITATION XLIV. Upon that Vorl●●rance which it becometh Citizens to use one towards another since the Fire.  
NOw the Fire hath arrested so many honest Citizens, and made such woeful distress upon them, what pity is it, that overhasty Creditors should clap in their Actions upon them thick and threefold; as if seeing them stoop, they were resolved to break them; or, thinking them fallen for the present, they would never suffer them to rise more. If you think them well able to pay you presently, and know yourselves unable to be without your moneys any longer, that is another matter; or if you have reason to think they will not be honest, unless you make them so by a surprise, and take them at an advantage, such things may plead for you: but such as have to do with men that are not able to pay their debts when they will, but willing to pay them when they are able, and who in case they were forborn a while, might be as well able as willing to satisfy every man; I say, where that is the case, to break men's backs with over-hastiness a such a time as this, to give them no respite, that they may recover their wind after the late calamity hath run them out of breath, is unchristian and more than heathenish unmercifulness. Will you needlessly add affliction to the afflicted? Will you come like waves one in the neck of another upon those that are almost sunk already? those that dashed upon Scylla but a little before, will you throw them upon Charybdis? whereas, if they had opportunity to make their Voyage, and might come safe to harbour, such might be their success, that you would be no losers by them. Men can part with several Pints of blood successively and by degrees, whereas, if you should take so much from them all at once, they would be ready to faint and die away. If the fire hath really undone men, do not you undo them yet more; If that have taken away all their Estates, do not you seize their Bodies; as if it were not misery enough for men to have nothing to live upon, unless they also lie and languish in a Prison. Do no hurt to others whereby you can do no good to yourselves. Go not to work as if you would constrain them to be honest, that you believe will be honest without constraint (otherwise called restraint in this case). As for those debtors of yours that make conscience to do as they would be done by, (and I shall plead for none but such), though at present they cannot, Have but patience with them and they will pay you all: that is, all they own; at leastwise, all they can, or shall be able to pay, and that is all that you can reasonably demand or expect.   

MEDITATION XLV. Upon any that are said or supposed to have rejoiced at the coming and consequences of this Fire.  
Who are they that did or do rejoice at the burning of London? Some such Monsters there are said to be, and none more likely to be in that number, than they that have given it the name of Babel or Babylon, from whom we can expect no other than acclamations of Joy, saying, Babylon is fallen. It may be, they or some of them, can boast of one thing more (and pity it is but if they can they should) viz. that they did help to bring down that which they call Babylon. If so, speak out and be canonised for what you have done; but, whether you will or no, time will either condemn or absolve you. As for some of that Religion, I do in my thoughts acquit them presently, from either contributing to the destruction of London, or rejoicing in it now it is done, as believing the sweetness of their temper, and the morality of some of their principles to be such, as would not suffer them to do either, and God forbidden that they should suffer so much as by the mistrusts and jealousies of people concerning any such matter: But others of them again (the prodigious actings of men of the same persuasion in former times, the greatness of their own malice, and the desperateness of their principles considered) I darenot answer for, but shall leave it to those honourable persons which examined all those matters, to clear and vindicate them, if they have found cause so to do. Should I hear any speak with joy of the burning of London, or otherwise express themselves to be glad of it, if I should judge themselves to have had a hand in it (and if I should judge amiss) they themselves would be greatly accessary to my uncharitableness.  
Whosoever they be, that think the destruction of London to be a ground of Joy, let them ring Bells and make Bonesires professedly upon that account, that the world may know them to be such Monsters as indeed they are. I think at present but of three persons, to whom I may fitly compare such men and women: the one is, that infamous execrable Bonner; such a feaster upon cruelty, that History tells us, He would not eat his dinner, till ridings were brought him that certain Martyrs were burnt (as if that had been the only sauce that could make him relish his meat): the other is, that incarnate Devil N●●●, who set Rome on sire, who was reckoned the Enemy of all mankind; who wished, that whilst he lived Heaven and Earth might be turned into a Chaos, and whom one fitly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A mixture of clay and blood: And lastly, to the Father of that prodigious Nero, and of all such as he, whose name is in the Hebrew Tongue, Abaddon, and in the Greek Apollyon, Rev. 9.11. that is in English, The Destroyer. If the things you rejoice at be the laying waist so noble a place, the impoverishing and undoing so many hundreds of honest families, the demolishing of the strongest Fort that England had for the defence of true Religion, and whatever else was and ought to have been dear to it; if any or all of these were and are the ground of your Joy, surely the Comparisons I have made are not too severe. Nay, let me tell you further, in the words of Scripture, Psalm 37.13. The Lord shall laugh at you, for he seethe your day is coming: and, as it is in Prov. 1.26. God will laugh at your calamity, and mock when your fear cometh: When your fear cometh as desolation, and your destruction as a whirlwind; when distress and anguish cometh upon you. I love not to imprecate, but may probably enough predict concerning you, as the Prophet Jeremy, concerning the Enemies of the Jews, Lam. 1.21, 22. of whom he thus speaks, All mine enemies have heard of my trouble, they are glad: Thou wilt bring the day that thou hast called, and they shall be like unto me: He adds, Let all their wickedness come before thee, and do unto them as thou hast done unto me.  
I am not without hope that the malicious, and inhuman Insulter's over London's downfall may greatly contribute (though quite besides their intention and much against their wills) towards the rebuilding and reflourishing of that once-renowned City, neither have I built that hope upon any other than a Scriptural foundation, namely, those words of Solomon, Prov. 24.18. Rejoice not when thine enemy falleth, and let not thy heart be glad, when he stumbleth, Lest the Lord see it, and it displease him, and he turn away his wrath from him.   

MEDITATION XLVI. Of the burning of Sodom and Gomorrah, compared with the burning of London.  
AS for the burning of Sedom, and the cities round about it, all but Zoar, it must be confessed that in several respects it did transcend that of London. For, first of all we read in Gen. 19.24. That the Lord did rain upon Sodom and upon Gomorrah, brimstone, and fire from the Lord out of heaven. Those places were destroyed by a mere miracle (which was no small aggravation of the judgement, as it is of mercy when men are saved by miracle) but so was not London conceived to have been. Nextly, the fire upon Sodom (and the three other Cities consumed with it) destroyed not only a major part of those Cities but the whole. But the Besom of destruction, which swept London, did not sweep so clean but God hath left some small remnant of City, that it might not be like Sodom, and like Gomornish, Isai. 1.9. Thirdly, the fire upon Sedom and Gomorrah did consume, not only places, but persons; not only four Cities, but the greatest part of their inhabitants, Gen. 19.25. But to the praise of distinguishing-mercy be it spoken, the inhabitants of London were generally snatched as firebrands out of the fire, and so was part of their substance. Fourthly, Sodom and Gomarah are said to suffer the vengeance of eternal fire, Judas 7. Which expression, so far as it is referred to the places themselves, doth signify that they were irrecoverably destroyed by fire, so as that they shall eternally lie waist. But concerning London, we hope and have reason to hope better things, and that she may say to her insulting enemies, Rejoice not over me; For though I fall, yet shall I rise again, etc. Fifthly,  
As if one destruction had been too little (and that by sire too) Sodom, Gomorrah, Admah, and Zeboim, were destroyed by water also; that whole Country being turned into a standing stinking Lake, which at this day is called the Dead Sea, and in the Scripture the salt-sea, Gen. 14.3. Though formerly it was even as the garden of God, or as the land of Egypt for fruitfulness, Gen. 14.10. The Salt-sea it is supposed to be called from the Sulphurous combustions, first occasioning it: and the Dead-sea, because the Charnel-house of so many dead Carcases, then destroyed therein, or because it is quickened by no visible motion, or because it kills all creatures that come into it. Several marks of God's curse it retains to this day. Though it be a Sea, yet neither can fishes live in it, nor ships sail in it, neither hath it intercourse with any other seas or communion with the Ocean, lest it should infect other waters with its malignity, neither doth any healthful thing grow thereon; God having blasted it (as it were) as Christ did the barren figtree. Solinus calls it a Melancholy Bay, which the black-soil thereof, being also turned into ashes, witnesseth to have been blasted from heaven. I read of nothing that appeareth good in & about Sodom since its destruction, but a certain Apple, and that doth but appear so neither; for though it appear fair to the eye, yet within the rind of it, is nothing but an Ember-like Soot, which being lightly pressed evaporates into smoke, and becomes dust. Lastly, I might add that God would not permit Lot and his wife, to testify their respects and compassion towards Sodom, when the smoke thereo● went up like a furnace, by casting so much as one look back upon it; which L●●'s wife presuming to do became a pillar of Salt, Genesis 19.26. In all these respects was the destruction of Sodom greater, than that of London; Yet, Who is able to say, Their sins were greater, all things considered? London had wherewithal to make its sins more out of measure sinful than were those of the Sodomites: It may be more tolerable for the Land of Sodom and Gomorrah at the day of Judgement, than for some Londoners, (though the Judgement upon London at the present be less intolerable of the two,) Mat. 10.15. For, if the mighty works which have been done in London, had been done in Sodom, possibly it had remained to this day, Matt. 11.23.  
If any should say, It is but just that the place where Sodom stood, should he turned into a standing-Lake, in memorial of the great Idleness of the Inhabitants: That it should be turned into a Dead-Sea● so called, from its killing all creatures that come near it, in remembrance, how the Sodomites did, or would have corrupted all persons that came near them, even the Angels themselves that were L●ts guests: That the place where those Cities stood, should have no communion with any other place, should be an exception from that rule, that, All Rivers run into the Sea, viz. by way of punishment for that unlawful communion which they had wont to have one with another, changing the natural use to that which is against nature; or that it should be a Dead-Sea, because the Inhabitants living in pleasures, were dead whilst they live; as is said of Widows that so live: or, that no good thing should grow there, because so many good creatures of God had wont to be abused by them, one of whose sins was fullness of bread meaning Luxury; That the fair Apple which grows there having nothing within it but Soot and ashes, was an emblem and signification of their being burnt to ashes for lusting after Beauty. I say, if any will so discant upon the destruction of Sodom, how easy were it to assign as many and as strong Reasons, why God might have dealt by London as he dealt with Sodom? When Londoners are ready to say, No misery like theirs, let them think of Sodom, and the Inhabitants thereof; betwixt whom and themselves, not their own merits, but God's great mercy, hath made a very wide difference.   

MEDITATION XLVII. Of the burning of Troy and the circumstances thereof, compared with that of London.  
TIme was, when that place which was since called London, went by the name of new- Troy, and as it sometimes bore the same name, so they both came to the same end, viz. by fire. Old Troy was fired not accidentally, but wilfully and by Enemies; and so some think was New- Troy, otherwise called London. Admit the story of Troy be partly fictitious (as things related by Poets are suspected to be) yet give me leave to moralise it as followeth: Is is reported, that Priamus giving leave to his Son Paris, to ravish Helena, Wife to Menelaus King of Sparta, was that which forced the Greeks, who burned Troy, to renew their ancient quarrel against it. I think, there have been sew Tragedies acted in the world, but the lust of the flesh hath born a share in, and been one great occasion of them. I cannot say, it was that which did provoke men to burn London, if it were done by wilful instruments; but I doubt not, but that was one of the sins which did provoke God to suffer that goodly City to be burnt. Was not Paris his treacherous slaying of Achilles, who was in treaty of Marriage with his sister Polyxena, another incentive to the Grecians to destroy Troy? The unrighteous shedding of blood is a sin, that will as easily kindle a fire as most that can be mentioned. The Greeks (as is said) had it revealed to them, that unless they could do three things, Troy could never be destroyed: One was, they must get the Palladium, or image of Pallas out of the City, (which, Virgil saith, they did by means of Ulysses). Pallas was counted the Goddess of wisdom. Had not the Pall●d●um been taken away, for the time; or had those that were concerned been so wise at first, as they were at last, London had scarcely been burnt to the ground in spite of all the treachery that was suspected, or could have been used. Another thing was, If they would destroy Troy, they must provide a great Wodden-horse, which accordingly they did, putting some of their choifest men into the belly of it, which pretending to dedicate to M●●crva, they left before the City, having made it higher than the gates, hoping, as it proved, that the Tro●●s would pull down part of the wall, to take it in, whilst they had withdrawn themselves to the 〈◊〉 Te●●dot. The Trojans broke down the wall, took in the horse, placed it in the Castle: but in the night Sinon who was one of those Gre●●●●, that were in the Horse's belly, giving notice by sire, the Greeks came from Tenedos; who finding the Trojans had drunk themselves fast asleep, sacked the City, and burned it. Thus Troy perished, partly by the Credulity, Security, Weakness, and Intemperance of its Inhabitants, in a little time after it had for ten years together, withstood the fruitless attempts of its adversaries. Was there not some such thing went to the destruction of London? Were there not a sort of men within that City (as is vehemently suspected) who might not unsitly be compared to the Greeks that were hid in the Belly of the forementioned Wodden-horse, people of a concealed Religion, (and therefore I call them hide); and amongst the rest was there not one Sinon, as I may call him, because he was the first that kindled the fire (witness his own confession)? Had not the Gates of London been set too wide open for such treacherous Greeks to enter in, possibly that famous City had been standing to this very day. But what was a Proverb concerning Trojans, Sero sapiunt Phryges', The Trojans use to be wise when it is too late, was too applicable to ourselves. We begin to wish the gates of London had been shut against such dangerous Persons, when alas! in some places it hath no Gates to shut. It is likely, the Gentlemen that lay Couchant before, in the Belly of the Wooden-horse, are now not without greater hopes than ever that they shall get up and ride. But he that sits in heaven can make the second of September produce them as little good, as did their infamous fifth of November. But why was it that London was destroyed by the same means as was old Troy? Will any say that the old Proverb, that such a one is a trusty Trojan, was as applicable to the new Trojans, as to the old? I do not think that was the reason. For though there might be some faithless men in London (as there are in all places;) yet I doubt not, but Londoners (take one with another) might and may safely be trusted, as far as any sort of men; and have as much Faith and Conscience amongst them as is elsewhere to be sound. But, that God who found sin enough in Job to justify all that he did against him, all the evil he brought upon him, could not but have a sufficient controversy with London; which, absolutely considered, was bad enough; though, if compared with other places and People, it was certainly one of the best.   

MEDITATION XLVIII. Upon the burning of Jerusalem, compared with the Burning of London.  
MAny Prodigies there were, as Josephus tells us, that went before the destruction of Jerusalem by Fire, namely, that a great Gate of the Temple, which twenty men could hardly pull open, opened of its own accord; and, that an Ox brought forth a Lamb in the Temple; with several others, which I forbear to mention: These were dark Texts for men to expound, yet, some did venture to give the sense and meaning of them, as if each of them had been a token for good, whereas the event did manifest the quite contrary. So was the destruction of London ushered in with several Prodigies, Blazing-Stars, and others, which did precede it at no such distance of time, but that it was probable enough they might ve●er to the fire, as well as to the foregoing-Pestilence. Neither may we doubt, but there we●e some who did put a good construction upon those ill-Signes, as if they had been forerunners of the good things, which they themselves expected in the year 66; though as to their enemies they might have an ill-aspect, and ominous signification: Thus far some involved themselves in the same practice with the Jews of old, and God hath involved them in the same kind of calamity. It is dangerous doing as Jews, lest we suffer as they.  
But, besides Prodigies, there were also sundry Prophecies, which did precede the destruction of Jerusalem. Christ foretell it at large, as is reported by several Evangelists, 
Mat. 24. Mark. 13. Luk. 21.5. Luk. 19.44.  with the several antecedents and concomitants of it; how, That the Sun should be darkened, and the Moon not give her light, Matt. 24.29. There were also humane Prophecies concerning it, as particularly by that Man, who ran through the Streets of Jerusalem, and cried Woe to it several days together; which, considering what Christ himself had said, was at no hand to be slighted. We find no Text in Scripture Prophesying the burning of London, and in such a year; but I have heard that some did confidently assert, before any thing of the Fire did happen, that London would be burnt in the year 66: as others had done, that it would be visited with a great Plague in 65: Which things coming to pass accordingly, may reasonably incline us to believe, that God, (though by what way and means we know not,) had imparted the foreknowledge of that Event to such as did peremptorily Prophesy concerning it: For, though it be too much credulousness to believe a Human Prophecy before it be fulfilled; yet to , that it was a real Prophecy, when it is fulfilled, is on the other hand too much moroseness and incredulity: It is not unusual with God to reveal to one or other those great and strange things which he is about to do in the World; though because there are many false pretenders to Revelations, we ought to suspend our belief of such things delivered to us by others, till the event do attest them.  
The burning of Jerusalem, at leastwise of the Temple, is said to have been begun by one of Vespatian's Soldiers, contrary to his known will and pleasure; but, when it was once begun, there were many more that did help it forward, with an eye to gain and plunder. So the burning of London seems to have taken its first rise from one hand, viz. His that suffered for it; but is vehemently presumed to have been earried on by many more of the same stamp: Before Jerusalem was set on fire, it had endured a close Siege, and a terrible Fire, of which thousands, yea millions of People died. No Siege or Famine, (blessed be God) but a very terrible Plague is well known to have preceded the burning of London. One judgement going off without its deligned effect, doth not exempt men from, but transmit them to another; as, where one of Pharaoh's Plagues ended, another began, he still refusing to let Israel go. Some part of Jerusalem was left standing, viz. the West-end of the Wall, and three Towers for their strength and beauty, preserved by the command of Titus, to bear testimony of the stateliness of the City to posterity. So, by the Providence of God, was, and is a tenth part of London, or thereabouts, preserved to this day, as it were, in memorial of what London was. It must needs be confessed, that the destruction of Jerusalem was far greater than that of London, all things considered; because millions of Jews were put to the sword, besides several other cruelties that were inflicted upon others of them; one where of was, that upon a mistrust that some of them had swallowed gold, two thousand of them were ripped up by the Soldiers hoping to have robbed those Mines, which made them Goldsinders, but not in such a sense as they expected to have been. These were aggravations of misery, which Londoners were exempted from (thanks to His infinite goodness, who in judgement was pleased to remember mercy). But it is not so much the disparity as the parallel betwixt the destruction of Jerusalem and of London, that I aim to speak of; whereof I shall add two instances: one is this, Jerusalem, and London, were both fired in the same month, viz. Septemter; which month history informs us to have been fatal to many other Cities, and, as I take it, to Jerusalem, more than once. Lastly, Jerusalem was set on fire, by Romans: and, as is strongly suspected, By Romanists too was London burnt. If it were otherwise, may their Innocency appear, and may those worthy Patriots, who had the matter under examination, acquit them before all the world.   

MEDITATION XLIX. Upon People's taking the first and greatest care to save those things from the Fire, which they did most value.  
Who knows not, that the method which men used in removing, was, first to send away their Wives and Children, (as being their greatest treasure); next to them, their Writings of consequence, such as Books of account, Bills, Bonds, and others of great moment; and after them, their first and greatest care was, to secure their Jewels (such as had any), their Cash, their Plate, and such like precious things. Next to them, their care was for their Shop-goods, and first for those that were of greatest price. In a word, what things men did most value, those they did labour in the first place to secure, deferring the removal of their lumber to the very last, so that for want of time much of that was consumed. So Jacob, prising Rachel and her Children above the rest of his family, took the greatest care to secure them, by putting them in the rear of his Company, when he went out to meet his Brother Esau, coming against him in a hostile way; but the handmaids and their Children he put in the front (and, as it were, in the forlorn-hope) exposing them to most danger, for whom he had least love and respect, Gen. 33.2. Alas! that men should use a worse method in reserence to spiritual things, than they naturally fall into in relation to temporals. For how ordinary is it with men, in matters of Religion, to commit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our English Proverb doth phrase, Setting the Cart before the Hearse, or, setting that first which should be last? How many take care to save the lumber of Religion, as I may call it, whilst, mean time, that better part of it which is like Plate and Jewels, is in danger to be ●ost? So did those Scribes and Pharisees, who ●ook great care to pay tithe of mint, anise, and cummin, and omitted the weightier matters of the Law, viz. Judgement, Mercy, and Faith, Mat. 23.23. There are some Truths unspeakably greater, and of more consequence, than others. Those should most of all be contended for.  
There are some enemies to our Religion, which would not only build with hay and stubble, but even lay another Foundation besides that which is laid, viz. The Lord Jesus Christ, though other Foundation, that will bear, can no man lay, 1 Cor. 3.11. Such should most of all be contended against. For, others are but disparately opposite to us, as Green to Yellow, and other intermediate colours are to White; but such, are as quite contrary to us, as Black can be to White. Some Duties there are, the performance whereof are, as it were, the very Pillars of a Church, which it cannot stand without. Others again, are for their nature more disputable, for their use more indifferent and less necessary. God forbidden, but the first of these should always take place of the last, and that we may more regard those things of which Christ saith, These things ought you to have done; and then those other, of which he speaketh more diminutively, saying, And the other you should not have left undone.  
There are certain sins, which, S●mpson-like, do take hold upon the Pillars of the House, I mean, Church and State, and threaten to pull it down. How preposterous would it be to punish peccadilloes with Scorpions, and let such crimes of the first magnitude scarce be punished with Rods? What men did in relation to the Fire, may ever teach them, to mind those things in the first place, which are of greatest consequence. If men had Iron-ware and Gunpowder in the same Shop, did they not strive to remove their Gunpowder before their Iron, because that would do most hurt. It is the Apostle's rule, that all things should be done decently and in order. To begin with those things which are most necessary, and then proceed gradually to those which are of less consequence, is one of the most necessary pieces of Order that can be observed. It is a good rule, that we should first do those things that must be done, and afterwards those that may be done. Joseph was overseen in presenting Ephraim to his Father's left hand, and Manasseh to his right; and Jacob observing it, laid his right hand upon Ephraim, and his left upon Manasseh, Gen. 48.14. In like manner, there is frequent cause for us to cross our hands, and place our right where we are moved to place our left; nothing being more incident to us, than to mind those things in the last, which we ought to regard in the first place. By as good reason as men secured their Wives and Children before their goods, their Gold and Silver before their lumber, ought men, who know their souls to be more worth than all other things, first of all to secure them from that worm that never-dyes, from that fire that never will go out.   

MEDITATION L. Upon some who, s●on after the Fire, could hardly tell whereabouts their own houses did stand.  
SO it was, that some who attempted to visit the Ruins and Relics of those Houses in which they dwelled, (not above a week before,) though they found the Street in which they stood, yet had much ado to be certain which was the ground they stood upon. He that should have told them but one day before the Fire began, that within five or six days, they being in London, and in the same Street where their dwelling was, should not be able to find the way to their own Houses, (where they had lived, it may be, twenty years and upwards,) would have been looked upon as mad, or replied to in some such language as this; What should ail us? Shall we be out of our wits within that time? or, Shall we be struck with blindness as the Sodomites were, that sought for Lot's door? or, if so, we think we could find our own Houses blindfold, or in the darkest night, at so small a distance: or, Shall London be changed as much as Sodom and Gomorrah? which were fair Cities, but are now a filthy Lake: Or how, and by what means should it be so much altered? He did not more express his admiration and disbelief of what was foretold in another case, who said, If God would make Windows in Heaven, how could this be? than most men would have expressed theirs as to this: Yet do we see the thing, which could enter into no man's heart to conceive, till he saw it is come to pass. Methinks it is sad to hear men, that knew London well enough before, as they walk along the Ruins, ask at every turn, Which is the way to such a place? and, What street is this? and, What Street is that? But yet more sad, to think of men, that have sought their own Houses, not far from the place where they had wont to stand, and could not easily find them. There is a phrase in Scripture, of men's places knowing them no more: but, in this case that phrase was inversed, viz. Men, for the time, knew their places no more. Oh stupendious Judgement! I see it is easy for God to do such things as are hardly possible for men to believe, till they see them done. So true is it, that the ways of God are above our ways, and his thoughts above our thoughts, as much as the Heaveris are above the Hearth. How good is it then to be armed against all sorts of evil, not only such as are likely and probable, but even those which are no more than possible? and, What evil is there which he cannot inflict, to whom all things are possible? For aught I see, no man is secured against any kind of Judgement, but he, that is secured against all (in some sense,) by virtue of that promise, Prov. 12.21. woe evil shall happen to the just: with others of the same import. Nothing could be more improbable, than that so many Calamities of different kinds should befall Job, not successively, but at one and the same time, viz. The Sabae●ms, taking away his , and killing his servants, Job 1.14. And, that whilst the first Messenger was yet speaking, another should come, and tell him, that fire, falling from Heaven, 〈…〉 up his sheep and his servants; and, that before the words were out of his mouth, another should come and inform him, That the Chaldeans had ●●rried away his Camels, and slain others of his servants; and, that before he had made an end of his story, another should come and tell him, That a great Wind had killed his Sons and Daughters, by throwing down the house upon them where they were eating and drinking together; and that only one person should escape each of these dangers; being reserved, as it were, on purpose to bring him the tidings of it: Such a conspiracy of Providences (as I may call it) to strip a man of all his Comforts at once, could scarce have been imagined, till the event did declare it: Unexpected and unimaginable miseries are not much more rare than unexpected and unlookt-for Mercies. Upon this occasion, I cannot but think of three other sorts of houses (as we may term them) which men have or may seek for and not be able to find. First, our bodies they are the Houses or Tabernacles in which our souls dwell, (as he said, Anima Galbre male habitat, Galba's soul dwelled in an ill-body) when those houses shall be crumbled away to dust, or devoured of worms, who will be able to find them or to say, Which were they? The Graves of men they are the Houses or Receptacles of their dead bodies, Job 17.13. If I wait, the grave is my house, and the grave is called the house appointed for all living Job 30.23. How many such houses as those could not be found, if they should never so carefully be sought for? How ordinarily are the dead turned out of possession, and the living come in their room? that is; Charnel-houses have been turned into dwelling-houses, and many more such instances are like to be: so that it hath and will become impossible; not only to know the bodies of dead men again, but their very graves. And the then Earth it's self, that is as it were the house of all graves, the great Golgotha, or place of skulls: Now when that time shall come which is spoken of, 2 Pet. 3.10. in which the earth and all the works that are therein shall be burnt up, that great House of houses and graves, if it be sought for, will be found no more.   

MEDITATION LI. On the Statue of Sir Thomas Gresham left standing at the Old-Exchange.  
HOw great and particular a respect did the Fire show to the Essigies of that worthy Knight, the honourable Founder of that which was the Royal-Exchange, and donor of Gresham-Colledge, (which, for present, succeeds in the room of it;) I say, how great a respect, by the appointment of Divine Providence, (without which not a hair falleth from our heads) did that Fire show to his Effigies in particular, which it left standing and undefaced, whilst mean time the Statues of all the Kings and Queens of England since the Conquest, were demolished and thrown down by it. No man could have answered it, to have put more honour upon a fellow-Subject, than upon his lawful Prince, much less upon one Subject than upon many that had swayed the Sceptre within his native Soil (for certainly there is an honour which Kings, as Kings, may challenge from their own people, greater than is due to any of their Subjects): but God, who is the King of Kings, may do what he please, He may pull down the mighty from their seats, and exalt them of low degree, as it is, Luke 1.52. Men must have regard to political claims and rights, in dispensing their respects, and give honour to whom honour is due upon that account: but moral considerations are those which the Great God takes notice of, who is otherwise no respecter of persons, yet hath promised to honour those that horour him, and is always observant, though not of men's secular dignities, yet of their real worth and deserts. Now it must needs be confessed, that no person upon earth had deserved so well of the Royal-Exchange, as that worshipful Knight had done, who both made and maintained it. Indeed it was called the Burse or 〈◊〉 of the Kings and Queen: of England, and theirs it was by Sovereignty and superintendency, by confirmation and countenance, but it was only his by cost and charge, by creation and donation. They allowed it 〈◊〉 an Exchange, and protected it as such, but he only built and upheld it, for that use and purpose. They were, as I may say, the Godfathers to that Noble Structure, which put their own names upon it; but he the Father which gave Being to it. Now, which of those two have most interest in a Child, is easy to judge; and that of the Poet may determine; Et quae 〈◊〉 fecimus ipsi, Hand ea nostro veco, Things are principally theirs who made them. Yet this must be acknowledged, though he made it an Edifice, yet they made it an Exchange, by their Royal Sanction and designation: but, to do the former, Hic labour, hoc opus erat. And is all that cost and labour lost, which that generous Knight did bestow upon that noble Foundation? Surely no; For, besides the great service which that well-intended Structure did to the Nation for a hundred years together, such, and so great was the fragrancy of that precious ointment, which by him was poured out upon the head of London and of its Inhabitants, that the favour thereof will never be out of their nostrils; nor shall they need the help of a standing Exchange, to remember so worthy a Founder by. Three signal marks of honour did the late desolating fire (or rather God, who is said to divide the flames of fire (which may be meant of distributing them as he pleaseth) put upon that renowned Benefactor. One was that I have been writing of, viz. the forbearance of his Effigies, and of his alone (as if the relation of a Founder and nobile Benefactor, had put a peculiar sacredness into it.) You might have seen him (his Statue I mean) after the Fire safe and sound, as Noah was after the flood, the one having escaped a Deluge of Fire (if I may so call it) as the other did a deluge of Water: Noah was preserved by the visible and probable means of an Ark, in which himself and his family were embarked; but, all the Ark, or means of preservation which this worthy Knight had, was only the immediate Providence of God, which seemed to intent a particular respect, for and towards so great a Benefactor; reserving him, as we hope, (in Effigy I mean,) to see another Exchange, as Noah was, (but he indeed in Person,) to see another World, after the destruction of the first; whom for that reason the ancient Poets are supposed to have meant by him, they call Janus, with two Faces, for that he had faced two Worlds. Another badge of Honour put upon him was, the preservation of that other Famous-Building, known by the name of Gresham-Colledge, which that Noble Knight had long since given to a Publick-Use; intimating, that he wished no better Successors than the Muses in that House, in which himself did sometimes dwell. A third Honour which befell him at this time was, that his own Dwellinghouse (that was) should, for the time being, and till the former can be built again, be made the Royal Exchange, as if no man could provide an Exchange fit to receive our Merchants, but their old Founder Sir Thomas Gresham: which thing is no small accession of dignity, to that place, which as a College furnished with able Professors, and good Lectures, well endowed, was very Honourable before. Thus was the worthy Knight thrice dubbed (if I may so call it) after the first time, and that by the fire. Where then is the man that hath an estate commensurate with so great an undertakine, that when he considers these things would not be ambitious, to do as Sir Thomas Gresham had done before him; I mean to build an Exchange in Lieu of that which now lieth in ashes? What better way could he think of, whereby to perpetuate his name to all Posterity? or wherein could he better serve his Native-Countrey? Is there never a rich Bachelor devoted to a single life? Nor yet any Childless (and almost kindred-less) Widower that hath Gold and Silver enough to compass such a glorious work as that? thereby he may acquire to himself a name, and a memorial in the world better than that of sons and daughters. How oft do great estates (even sufficient for so great an enterprise as I am speaking of) fall into the hands of men that neither know how to use them whilst they live, nor yet how to dispose them when they die, either for their own honour, or for a public good. Is it not easier to find ten men with such estates, as Sir Thomas Gresham had, than one man with so Noble and generous a Spirit? I wish some men do not bequeath their money to not much better purposes, than if they had purchased Coals with it to send to Newcastle, or thrown it into the Sea, rather than employ it to so good, and charitable a Use, as is rebuilding of the Royal Exchange. Brave ambition to leave a name justly renowned amongst men, if it be any thing of a vice, is, in appearance, so generous, and so like a virtue that some low-spirited men were never capable of it, nor can ever be made to feel the sharpest Spurs of Honour, so as thereby to be stimulated and quickened to Heroical Erterprises. I am amazed to think that some, but ordinary men, have parted with their very lives, only to tell the world they were no Cowards, or to leave a Name for valour behind them (which would be but nine days wonder) when others of better birth, and quality will not part so much as with their estates to good uses (no not when they come to die) whereby to inform the world for ever, that they were lovers of their Country, as was said of that Centurion; He hath loved our nation, and built in a Synagogue.   

MEDITATION LII. Upon the Pillar 〈◊〉, and intended to be set up it remembrance of the burning of London.  
IF London its self be not the doleful Monument of its own destruction, by always lying in Ashes (which God forbidden it should) it is provided for by Act of Parliament, that after its restauration a Pillar either of Brass or Stone, should be erected in perpetual memory of its late most dismal conslagration. Herein (for aught I know) hath the pious care of this age exceeded all former; For though History telleth us, that London hath several times been burnt, yet that any such Memorial was set up, whereby to inform and warn all after ages, I cannot call to mind that I ever read. May we uniformly transcend the piety of former ages, as well in all other things as we have done in this, then shall we not need to doubt, but as our greater sins have of late years procured us greater judgements, (one in the neck of another) than have formerly been known in so quick a succession (viz. of Sword, Pestilence, and Fire;) so our transcendent Reformation will end in greater blessings than former ages have been acquainted with.  
It is not without several Patterns and Precedents in Scripture, that Memorials should be erected, as well of Judgements, as of Mercies; For, not only did Jacob set up a Pillar of Stone in the place where God talked with him, and fastened the name of Bethel upon it, Gen. 35.14. in remembrance of the great Favour there vouchsafed him; but, God himself, to commemorate his great displeasure against Let's Wife, for looking back towards Sedom (which she ought not to have done verse 17.) turned her into a Pillar of Salt, (which may signify a lasting Pillar, or a hard stiff Body of perpetual duration: (in which sense, the Covenant of God is called, a Covenant of Salt, that is, of perpetuity,) to season after-Ages with the remembrance of his judgement upon her: We read of the brazen-Censers of Kerah and his Company, those sinners against their own souls (as they are called); that they were made into broad-Plates for a covering of the Altar, to be a memorial to the children of Israel, that no stranger, that is, not of the seed of Aaron come near to offer incense before the Lord, that he be not as Korah and his company, Numb. 1.16.39. We read also of a great Stone called Abel, which word lignifieth Grief; and that name seemeth to have been given it because of the Lamentation which the People made over those Bethshemites, that were slain for looking into the Ark. 1 Sam. 6.18. The Philistims themselves, when smitten by God with Emereds, and plagued with Mice, are said to have presented the Lord with certain Monuments of those judgements that were upon them, viz. with so many Golden Emerods' (or figures of Emerods',) and so many Golden Mice, as a Trespass-offering, 1 Sam. 6.4, 5. Wherhfore ye shall make Images of their Emerods', and of your Mace, whichs mar the Land; and shall give glory to the God of Israel●: peradventure he will lighten his hand from off you● from off your gods, and from off your Land: which plainly shows, that even those blind Heathen did look upon the due Commemoration of Judgements, as a thing wellpleasing unto God; and we are assured it is so, by the complaint which God maketh of the Israelites, their forgetting the great things which God had done in Egypt, and terrible things by the Red-Sea, (meaning the drowning of Pharaoh and all his Host there, Psal. 106.21.) And the Apostle writing of what had befallen the murmuring Israelites, 1 Cor. 10.6. saith, These things are our examples, that we should not lust after evil things, as they also lusted; Therefore, remember them we must, or else we can take no warning by them.  
He that questioneth the needfulness of erecting a Pillar, or some other Monument, to commemorate the late dreadful Fire, may see his Error, if he do but consider, that London (though not such a London then, as this was,) hath formerly been burnt several times, (and did once continue in ashes fourscore and five years together;) and yet the generality of men now living in these parts, were so far from considering and awing their hearts with the remembrance of it, that but here and there a man doth so much as know that any such thing was ever done.  
How vain a thing is it for Papists to bear us in hand, 
De 〈◊〉 Hist. C●l. 114.8.131.161.213.263.  That Orall-Tradition is sufficient to transmit Religion to the World; and is the great thing we are to vely upon; when, but for the Writings of Historians, we had all been ignorant of so remarkable a thing, as was the burning of London five several times, viz. Anno Domini 798, and Anno 801; and again Anno 982, and again, Anno Domini 1087. and after that in the year 1133, which was little more than five hundred years ago: Had our Parliament had any such confidence in Orall-Tradition, they had never designed a Pillar for the memorial of a Fire so hard to be forgotten.  
How weakly do Papists Argue, that the Authority of the Scriptures is built upon the Church, and the Church its self Infallible; because it is called, The Pillar of Truth, 1 Tim. 3.15. Whereas Pillars are many times erected for other uses, than to uphold and underprop buildings; as the several Instances which I have brought from Scripture, of Pillars, set up only as Monuments and Memorials; and, the use to which the Pillar I am now treating of, is to be applied, do plainly prove: Such a Pillar is the Church, viz. to transmit the memory of Religion, or rather that Inscription, (the Scriptures I mean,) which are the great memorial thereof from one Age to another.  
But, Will the intended matter of that Pillar, which is appointed to be either Brass or Stone, afford us nothing of a profitable Meditation? Methinks it should. What Metal is there that more resembleth Fire than doth burnished-Brass? therefore in Ezek. 1.7. we read, that the feet of the living Creatures there spoken of, did sparkle like the colour of burnished-Brass. It is but fit that the Memorials of things should bear as lively a resemblance as may be, of those things of which they are intended Memorials: So the Philistims made choice of Artificial Mice and Emerods', in remembrance of those that were true and natural: More over, if London were consumed by Treachery, no metal can be more fit to receive the Characters of their most Impudent Villainy, who (as to that) had sinned with a Brow of Brass, and with a Whore's Forehead. Or, if Stone be chosen rather of the two, to make that Pillar of, be it a lasting Emblem of the Hardness of their hearts, (harder than the neither Millstone,) that could burn such a City, and ruin so many thousand Families, both for the present, and for many years, if not Ages to come.  
Where the Fire began, there, or as near as may be to that place, must the Pillar be erected, (if ever there be any such.) If we commemorate the places where our Miseries began, surely the causes whence they sprang, (the meritorious causes, or sins, are those I now intent,) should be thought of much more. If such a Lane burnt London, Sin first burned that Lane: Causa causa est causa 〈◊〉; Affliction springs not out of the dust; not but that it may spring thence immeditely, (as if the dust of the Earth should be turned into Lice,) but primarily and originally it springs up elsewhere.  
As for the Inscription that ought to be upon that Pillar, (whether of Brass or Stone,) I must leave it to their Piety and Prudence, to whom the Wisdom of the Parliament hath left it: Only three things I both wish and hope concerning it; The first is, That it may be very humble, giving God the glory of his righteous Judgements, and taking to ourselves the shame of our great demerits. Secondly, That the Confession which shall be there Engraven, may be as impartial, as the judgement its self was; not charging the guilt for which that fire came upon a few only, but acknowledging that all have sinned, as all have been punished. Far be it from any man to say, that his sins did not help to burn London that cannot also say (and who that is know not) that neither he nor any of his either is, or are ever like to be, any thing the worse for that dreadful fire. Lastly, whereas some of the same Religion with those that did hatch the Powder-plot, are, and have been vehemently suspected to have been the Incendiaries, by whose means London was burned, I earnestly desire that if time, and further discovery, be able to acquit them from any such guilt that Pillar may record their Innocency and may make themselves, as an Iron Pillar or Brazen Wall, (as I may allude to Jer. 1.18.) against all the accusations of those that suspect them, but if indeed, and in truth that Fire either came, or was carried on and continued by their treachery that the Inscription of the Pillar may consign over their names to perpetual hatred and infamy.  
Though I have thought too long already upon this subject; yet, methinks, I cannot but muse yet a little further, How men will or aught to be affected with seeing that Pillar, and reading such an Inscription, as, I presume will be made upon it. Will they not reflect and say, Alas! Is the greatest part of a famous City come to this? (or rather was it brought to this?) What nothing but a brazen Pillar in lieu of the major part of a renowned City? Doleful exchange; As the Angel we read of Matth. 28.6. told the Women that came to Christ's Sepulchre, He is not here, for he is risen. So this Pillar stands but to tell men, that a glorious City, that sometimes stood hereabouts, is not here now; for it (or most of it) is burnt and gone.  
How uncomfortable is this in comparison of the two Pillars we read of, viz. a Pillar of Cloud, and a Pillar of Fire, Numb. 14.14. Those were Pillars for direction, but this was in token of destruction. In those God went before his people, by day and by night, but in the Fire, which occasioned this Pillar, he came against us. Then was God to his people as a Shadow from the heat of the rage of their enemies, as a Wall of fire for their protection, but this Pillar calls that time to remembrance, in which God covered himself, as with a cloud, that the prayers of Londoners should not pass unto him, and came forth, not as a conserving, but a consuming fire, not for, but against poor London. Surely the place, where that Pillar shall stand, will be made a Bochim, for who will be able to pass by it, and not shed some tears? Yet as woeful tidings as that Pillar is to be charged with, How do I long to see it once erected (which if I never do, God grant that others may) for surely, that will never be done, till men can say of London, as the Prodigals Father of his converted Son. It (as he) was dead, and is alive again, ●as lost and is sound.   

MEDITATION LIII. Upon the Anniversary Fast appointed to be kept in remembrance of the Fire.  
HOw do we play an aftergame? Yet better late than never: What Epimeth●usses are we? Now the City is burnt, we design to keep a perpetual yearly Fast, whereas there is little doubt, but the burning of it might have been prevented, if, before that judgement came, we had set ourselves to keep such a fast, as is spoken of, Isa. 58.6. Is not this the Fast that I have chosen? to lose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every Yoke, etc. The Ninivites were wiser than we, for when Jonah preached to them, that within forty days Nineveh should be overthrown: They took that short warning, proclaimed a Fast, yea and turned from their evil way, and God repent of the evil, that he had said he would do unto them, Jonah 3.10. We have now and then fasted after a sort, but was it not so? that God might justly expostulate with us, as with the Jews of old, Is it such a Fast as I have chosen? a day for a man 〈◊〉 afflict his Soul: Wilt thou call this a F●st, and an acceptable day to the Lord? But have we turned from our evil ways? as the Ninevites are said to have done.  
Preventing Fasts like preventing Physic are much the best, but when they have been omitted (or not observed (as they ought to be) which surely hath been our case) then curing or restoring Fasts (as I may call them) are exceeding necessary, as therapeutical or healing Physic is, where prophylactical or preventing remedies have not taken place.  
A Fast both Anniversary and Perpetual is not without its precedent in scripture. The Jews had such a Fast by God's appointment, Leu. 16.24. This shall be a statute for ever to you, that in the seventh month ye shall afflict your s●uls, ver. 34. This shall be an everlasting Statute to you, to make an atonement for the Children of Israel for all their sins once a year. So it is, that the Jews their Anniversary Fast, or day of Atonements, I say theirs and ours were and are both in the seventh month of the Year (reckoning March the first, as it is upon a civil account) and this, we know, came to pass not by humane designation, but by the determination of divine Providence, which brought the Fire in September; and it was but meet, that the Fast, in relation to it, should be in the same month, and on the same day the Fire was: Yea, possibly the zeal of Esther (if such a thing had happened in her time) would have continued the Fast as many days together, as the Fire itself did continue; for we read that She fasted three days and three nights together, Esther 4.16. and it is probable would have held out one day longer, if so solemn an occasion had called her to it.  
How suitable it is that a Fast should be proclaimed upon such an occasion as this were easy to make appear. Fasts are a kind of Sabbaths, for Moses speaking of the Jews their Anniversary Fast, Leu. 16.31. saith It shall be a sabbath of rest unto you, and ye shall afflict your souls by a Statue for ever. Now the City resteth and enjoyeth her Sabbaths in that doleful (if not ironical) sense, in which that phrase is used, Leu. 26.34. (viz. for a place that lieth desolate) reason good that Citizens should keep a Sabbath too, at leastwise every year, as that doth every day. When London lieth in ashes, why should not Londoners do so to? at leastwise for a season: When God hath humbled the City to the very dust, should not Citizens, in like manner, humble their selves under his mighty hand:  
Neither is it without reas●n and scripture that a perpetual Fast should be kept upon account of a transient judgement (if I may call this transient) or that the Ages to come should confess and lament the sins and miseries of former times, or of the Ages that were before them. Neh. 9.2. They confessed their sins and the iniquities of their Fathers: and Dan. 9.16. For our sins, and for the iniquities of our fathers, thy people are become a reproach. There being Scripture for such a practice, doubtless there is reason enough for it; yet I question not, but a man may lawfully ask, What the reason is, or what cause can be assigned for our so doing? The most obvious Reasons seem to result from the Love we own to God, the Relation in which we stand to our Ancestors and Forefathers, the Reverence which is due to the Judgements of God, and the bad influence which the sins of our Ancestors and Predecessors may have upon ourselves in case we lay them not to heart. We are sorry that those whom we dearly love have been injured by others (and not then only when we have injured them ourselves); yea, if we hear of any great wrong that was done them many years ago, we are troubled at it, and affected with it (though possibly not so much as if it were but yesterday). And will not true love to God cause us in like manner to resent the known injuries that have been done to him? (and such are all the great violations of his Law) yea, though by others, and many years since. If those that have wronged the persons we love, were such as were nearly related to ourselves (as when Saul, that was Jonathan's Father, was very unkind to David, whom himself had a great affection for) it troubleth us so much the more. So would love to God cause us to do, when those from whose Loins we sprang (or who are otherwise near to us), have greatly provoked him, to w●om all by past things (though even worn out of the memory of men) are always as present. By this Rule, though successors ought to mourn over the sins of their predecessors, yet Children more especially over the sins of their Parents, or Pro-parents, and other Relations one of another. We reverence not the Judgements of God as we ought, if hearing what God hath done to others for the same sins whereof ourselves are guilty (more or less) we do not both mourn, and tremble, and humble ourselves before the Lord, lest he should do as much to us, as God saith to the Israelites, Jer. 7.12, 14. Go and see what I did to Shiloh, I will do unto this house as I did to Siloh.  
If such considerations as these affect us not with the Sins and Judgements, which have gone over the heads of our Ancestors in former times, then do we ourselves become partakers of their sins, and their sins help to fill up the measure of ours: at we read of the sins of the Amorites not being yet full (implying, that the sins of the time present and time past, were thrown as it were into one measure); and as Christ spoke to the persecuting Jews, Mat. 23.35. saying, That upon them might come all the righteous blood, from the blood of Abel to the blood of Zacharias. We read of God's visiting the iniquities of the fathers upon the children, to the third and fourth generation; and that he doth when they make them theirs, as by other means, so particularly by not mourning over them.  
But if after-ages will not weep over the miseries of this (which History will not suffer them to be ignorant of), let them weep over their own losses by this Fire: for I doubt not, but some may smart under the consequences of it hundreds of years hence: forasmuch as some Estates were consumed by it, which might otherwise have been transmitted from Generation to Generation throughout several Ages to come. For aught I know, the fourth and fifth Generation from hence (to speak within bounds) may have just cause, even from the influence this Judgement may have upon themselves, to observe the second of September as a solemn Fast.  
As for the good ends we may propound to ourselves in observing that day as a Religious Fast, they are so plain and visible as that nothing can be more. Solemnly to humble ourselves time after time, under this mighty hand of God, that may be one. To beg that God would build up the waste places in his good time, that may be another: as also, that he would make a gracious provision for his impoverished Servants: And lastly, To deprecate the like Judgement for time to come; several of which ends, if I mistake not, are hinted to us in the Act of Parliament.  
But when I further consider it, how ghastly are the thoughts of another Fast? and that for Anniversary perpetuity? Alas! how do Fasts multiply upon us? and the causes of them much more?— Sixty five gave us just occasion for one perpetual Fast, with reference to the dreadful Plague that was in that year, and— sixty six by a no less dreadful Fire, hath given us another. Thus sin upon sin, hath made work for Fast after Fast. And the truth is, so many and so great are our sins at this day, that if God should punish each of them with a particular and proportionable Judgement, and every such Judgement should be commemorated with an Anniversary Fast, the whole year might consist of little else but Fasting-days: at leastwise all our Festivals be justled out, and all those Letters be clothed with Mourning, that were wont to be clad, (as it were) in Scarlet. Admit that London should be built again, and swell to as great a bigness as it did before (the latter of which no person now living is like to see) yet even then there will be found just cause of Fasting, Mourning, and Lamentation, for the burning of London in 1666. the prints and footsteps whereof will even then be visible, though not by an outward desolation, yet by an inward and less perceptible decay. Though London may in process of time, come to look as well in the face as ever it did; yet its inwards and vital parts will go nigh to remain greatly wasted and consumed.  
But after I have insisted so long upon the Sutableness, Congruity, and Reasonableness of a yearly Fast in Relation to the Fire: It is sit I declare myself as to the nature and manner of the Fast I wish for, and which only will stead us, viz. Such 〈◊〉 Fast as is spoken of, Isa. 58.6, 7. than may we hope to see such a promise fulfilled as that, (of which we read) ver. 12. And they that shall be of thee, shall build the old waste places: thou shalt raise up the foundations of many generations, and thou shalt be called, The repairer of the breach, the restorer of paths to dwell in.   

MEDITATION LIV. Upon the burning down of Zion- College.  
LOndon was an Epitome of England (if not also of the whole World.) In it was something of almost every thing; and amongst the rest, Colleges erected or designed for most kinds and parts of good Learning: only two of which I shall now instance in, viz. Gresham and Zion-Colledges. The former, which was to be for Divinity and other Sciences, yet standing; the latter, which was intended only for Divines, and for Theology, now lying in the dust. Doubtless, Learning is a great advantage and stay to Religion, as the Apostle himself intimateth, when he speaks of some who being ignorant and unlearned, do wrest the Scriptures to their own destruction; and if men (as much as in them is) would root Religion out of the world, they could use no means more effectual than that which Julian applied himself to, viz. the extinguishing of all good literature. This came to mind, when I remembered that College to be yet standing, where Divinity and other Sciences dwell together, though I am far from assigning that as the reason, why that College rather than the other did escape the Fire.  
But, my work is, to treat of those places that did not escape, and now particularly of Zion-Colledge. The place where that College stood, from the first time that I can receive any account of it, was always a seat of Charity; first in the Oar (as I may call it) and afterwards refined. By Charity in the Ore, I mean, that which was popish and superstitions: For the first Foundation that I read of in that place was a Nunnery: After that, it was converted to an Hospital, in the year, 1332. for the relief of one hundred blind men, and was called the Priory or Hospital of Saint Mary the Virgin, founded by William Elsing, the which William became the first Prior there. In the same place where that Priory was situated, was since erected the College I am speaking of, for the Clergy of London and Liberties thereof, and for the sustentation of twenty poor people, ten men and ten women.  
An exemplary and well-contrived piece of Bounty and Charity was the founding of that College, and the Almshouses thereunto belonging: Which I must needs speak in praise of those its worthy Founders, whose Names should always live, though their Works be now demolished.  
Of the Charity that built that College, and the Library belonging to it, I can say no less, than that i● was, a Liberal, a Living, an Extensive, an Humble, and a Handsome respectful Charity, and in all those respects greatly Exemplary. That it was Liberal, appeareth by the quality of those two Divines, that were the Founders of it, one of the College its self, viz. Doctor Thomas White, the other of the Library, viz. Master John Sim●son. All the preferment that I can find either of these Gentlemen had in and from the Church, was, that the former was Vicar of Saint Dunstan's in the West, and on● of the Canon's residentiary of Saint Paul's Church London; and the other, viz. Mr. John Sim●s●● was only Re●●or of Saint Olaves Hartstreet, London. Some men do a great deal of good with a little (the Church doth little for them, and yet they do much for it); others do but a little good with a great deal: Many, whose Titles and Ecclesiastical Revenues, have swelled ten times higher than either of theirs did, never were half so much Benefactors to the Church and world as was the least of them; but have hoarded up their money, as if they meant, when they left the world, to take it with them.  
And, as their Charity was liberal, (which I may call intensive;) so was it no less extensive. Charity like seed, should not all be sown in one furrow, but scattered, some here some there; as the Scripture speaking of a good man, saith, He hath dispersed he hath given to the poor, and his righteousness remaineth: I say, their Charity was extensive, because first, it did reach and extend to soul and body both yea, I might have said in the Apostles phrase, Soul, Body, and Spirit: There was provision made for the bodies of so many poor; there were helps 〈◊〉 Learning, whereby to accommodate the mind● and souls of such as were lovers of it; and lastly, there was Religion, or rather helps to Religion, (by the promoting of Divinity,) for the spirits of men; by which I mean the sublimet faculties of men, which are more especially the 〈◊〉 and subjects of Religion. There was Charity showed to both Sexes, so much to one as to another's whereas some sensualists have no charity, but for that Sex which is not their own, (Pharaoh-like, who took care to save the females, though he gave charge to drown the males, as if they had been so many Mice:) And, certain Humorists on the other hand pretend to set their whole love upon their own Sex, professing themselves to be Misogynists, or haters of Women; which, whether in pretence or in reality, is another sinful extreme. Again, That College was kind and Charitable, both to the Learned and Unlearned; as Paul saith, that he was a Doctor both to the Greeks, and to the Barbarians; both to the wise and to the foolish: Whereas some, mere Scholars themselves, have no love for any but Learned men: and, others again have a kind of Antipathy to Scholars, as such. Lastly, The extensiveness of the Charity that gave that College appeareth, in that it was a benefit both to Rich and Poor, (for, as to some things, those that are Rich may need help, as truly as those that are poor:) Thither might Persons of Quality, whose Libraries and usual Divelling were in the Country, repair, and be furnished with those Books they could not meet with elsewhere.  
An extensive Charity ought much to be imitated, because the Scripture saith, Do good to all men: And, one great fault of this Age, is, That the Charity of men, (like their respects,) is consigned in some, only to Paul's in others, to Cephas; in others, to Apollo's, (as I may allude:) but, the World will never be right, till men have learned to love all good People as such.  
On Mr. Simpsons' part, who founded the Library, it was, as some call it, a Living-Charity; for, he built it in his life-time, at his own proper cost and charges: whereas some others have, in effect, said, That their Money should go to good uses, when they had nothing else to do with it: then,) and not till then;) yea, possibly repent of that too, ere they died. I have moreover called it an hurable-Charity, (a Charity that did not vaunt itself;) because the aforesaid Founder of the Library did not scorn to build upon another man's Foundation, or to spend himself in adding to another man's Work; (who it was to be expected) would bear the name of the Principal Founder. Happy is he that can seek the good of others, and not seek his own honour at the same time; that, so others be benefited, doth not much care though himself be over— looked.  
Lastly, I said, It was a handsome, and a respectful piece of Charity, and so it was: For, How noble a Treatment did the Founder provide quarterly for those Ministers successively, for whose sake chief, or for whose use, he built that Noble College. Forasmuch as he was pleased to give forty Pounds yearly for four Dinners for the Clergy, who were to Dine together in that College, after they had broke their Fast with a good Latin Sermon.  
A scornful Charity is (as our Proverb phraseth it) but a bit and a knock; such, as all ingenuous persons, that can spare it, had as lief go without: but Charity, conferred with respect, is like a Diamond well-set, or a Picture placed in such a light, as sheweth it to the best advantage: It is good milk, well sweetened; whereas others, like our Proverb of the red-Cow, Give good milk, and kick down part of it again. All these things put together, methinks the Founders of that College and Library, were noble Patterns of Charity; and therefore pity it is, that their College and their Names should lie in ashes together: that the latter should not remain as famous as ever, though the former be taken away. The respect which Scholars own to the memory of Sion-Colledge, for the kindness intended to them in it, as also for the good which many have received from it, (where some I presume, got more Learning out of those public Books, than others did out of those that were properly and peculiarly their own; Some throve upon the Common, better than others did upon their own rich Enclosures; some got more Learning for nothing, than others did out of costly Libraries of their own purchasing: would not permit me to say less of it than I have said; neither will I say much more concerning it.  
Only one thing I must not fail to Observe, viz. That the Providence of God was pleased to watch over the greatest part of the Library belonging to that College, and to save it from the Fire. At first, there was a College without a Library, and afterwards a Library-House for some time without Books; Now, (thanks be to God,) there are Books good store, but neither College nor Library to place them in: But, Shall it be always so? Are there no more Whites and simpson's to build another Sion-Colledge, with a Library to it, in the room of that which is burnt down? Methinks the very name of Zion should invite some good man, one, or more, to such a Work as that, having wherewithal to accomplish it; or, if it were but in part, to contribute towards it: Doth the present Age afford no man equal in Estate and Charity to the two former Founders of that College? whereof one was but a Parson, the other but a Vicar. One would think there were a great many Persons that have double and triple, yea tenfold that preferment and Revenue, that ever they had: But, if no body will do it, (as far be it from me, to think, the World is grown so bad, as bad as it is,) I shall be prone to think, that the generation that now is hath abandoned all care of Learning, Religion, and Charity, or of any thing else but what men should not care for.   

MEDITATION LVI. Upon Citizen's dwelling in Broths, or B●●th like Houses since the Fire, as in Moorfields, etc.  
What Wooden-Houses are those that many Citizens of good fashion are now forced, yea glad, to dwell in? May we call than Houses? or are they any thing but Sheds, and hovel, or Booths, at most? Such as had wont to be set up against Bartholomew-Fair, and took down again, when the Fair was ended: But now it is, as if some such Fair as that, were continued all the year long. How are the Citizens in Moorfields like an Army encamped, and lodging only within tents? How doth it bring to mind that feast of Tabernacles, Booths, or Bowers, which the Israelits were commanded to keep Leu. 23.34. and that in the seventh month; it being also the seventh month (according to our account, beginning the year in March) which brought Londoners to this. The reason of observing the Feast of Tabernacles is set down, Leu. 23.43. viz. That your generations may know that I made the Children of Israel to dwell in booths, when I brought them out of the Land of Egypt. I suppose, it was in thankful acknowledgement, that, now they dwelled in houses, they were much better accommodated than either themselves or their Ancestors were, when they dwelled in Booths.  
Far beit from us to despair that Londoners in God's good time may keep a Feast of Tabernacles in thankful remembrance that God, who sometimes (as at this day) made them to dwell in Booths hath brought them to Houses again; mean time, I wish they may be well contented with that small convenience they enjoy and may consider with themselves, how much better it is to dwell in Tents (as it were) as now they do, than to lie in the open fields with only the Canopy of Heaven over their Heads (sub Dio, sub save frigid●) as in the time of the fire many of them were constrained to do. jacob's lodging was not so warm and so easy as is yours within those tents, when he took stones for his pillows and slept upon them in the open air, and yet no night ever pleased him better, (as to the Dreams and Visions of it); nor yet so much as that. From thence he said of the place where he lay, That 'tis the gate of Heaven, Gen. 28.17. Of the Stones that were his Pillows, he made a Pillar of Thankfulness, and poured Oil upon the top of it (I suppose by way of Thank-offering); and vowed a Vow, that if he came again in peace, that Pillar should be God's House, ver. 22. meaning, that he would build a House for God in that place. How much better and more comfortable are such Booths, than those mountains, Dens, and Caves of the Earth, where the primitive Christians were forced to hid themselves? Yea, was not Christ himself worse accommodated, when he lay but in a Manger? nay, doth not another Text say, that The son of man (sometime) had not where to lay his head? It was a long time, that God himself dwelled amongst the Israelites but in a Tent or Tabernacle, the Ark I mean, which was the visible Symbol of God's presence amongst the Jews, (and is somewhere called by the name of God): For, till Solomon's time, there was no House or Temple for God to dwell in. Shall men think much to dwell a few months or years in such a way as God himself dwelled amongst men for many ages together? Is the servant greater than his Lord?  
Bless God that you have weathered out a sharp Winter, in which your cold lodging in those thin paper-houses (not much better Fences against wind and weather, than Moses his Ark of Bull rushes was against the water), and now a warm Summer is before you, in which those slender Tabern●cles may prove, not only tolerable, but pleasant and serve, as it were, for Country houses.  
If men had had materials, as at other 〈◊〉 wherewith to have built strong and 〈…〉 tations, where their booths now stand, 〈…〉 scarce have done it, because they wait for a remove, and expect the good time when they may have opportunity, to dwell in or near the places where they dwelled before. Is there nothing to be learned from thence? Why should not all the provision we make for this World, be only such, and so slender, as may argue us mindful, that We have here 〈◊〉 City, but look for one to come, a City that hath Foundations, whose maker and builder is God?   

MEDITATION LVII. Upon certain slight Timber-houses that did escape the Fire, though better Houses were burned on each side of them.  
IT is plain, this Fire had a Commission from above, what to take and what to leave, else it had never come to pass, that those houses should escape that were in most danger, viz. 'Slight, Old Timber-houses, that were like so much tinder, (and some such did escape) whilst so many goodly Buildings and stately Fabrics, of Brick and Stone, (that seemed able to have made their own Defence) were cousumed by the Fire. It makes me think of God's words to the Prophet Jeremy, 1.18. Behold, I have made thee a defenced City, and an iron pill●r and brazen walls against the whole 〈◊〉. They shalt sight against thee, but they shall not prevail against thee, for I am with thee, ver. 19 Alas! What was one poor Prophet against so many Kings of Ju●oh, Princes, Priests, and People (as is there expressed)? yet God said, He would make him as a brazen Wall against them all: they should not be able to prevail against him. So stood these poor Old-houses, at a very small distance from that Fire, which destroyed others at their right hand and at their left: they stood, I say, so securely, under the wing of Divine Providence, as if they had been so many Iron Pillars or Walls of Brass.  
It calls to mind that passage, where the Prophet speaking of God, saith, That he giveth power to the faint; and to them that have no might, he increaseth strength, Isa. 40.29. To be sure, those houses had no might or strength of their own against such a Fire; had it seized them, it would have made but a blaze of them, it would have swallowed them up quick, unless the great God had interposed, as he did on behalf of the three Children in the fiery Furnace. The preservation of those houses, I reflect upon, not as if it were a Miracle, but as a very great wonder and demonstration of Divine Providence. Mira & Miracula, that is, Wonders and Miracles, are usually distinguished. Miracles put Nature out of its course; as when the Sun was made to stand still, the Red-sea dried up, etc. but I cannot say, that in this case any such thing was done. Possibly, the wind say still, or blew another way, at what time the Fire came near those houses: but, Who was it that called the wind into his treasury again, at that very time, or else appointed it to blow from another Coast? Was it not that Great God, who is said, to ride upon the wings of the wind, and to make the Clouds his Chariots? and for that end (as may be meet for us to conceive) that he might convince the world, that all Safety and Danger is as he pleaseth to make it, that he can expose those things which seem to be most secure, and secure those things which are most exposed: Of this we have many Instances. In the time of the last great Plague, how many persons were there infected with it, yea, and died of it, who, to all appearance, were out of harms way? whereas others again, who lived as it were in the mouth of danger, and jaws of death (as namely in infected families, yea, some in Pest-houses) were preserved, and are alive to this very day.  
When the Arrows of God slew about, some stood (not knowing how to help it) as it were at the very mark, and yet it was the pleasure of him that had the bow in his hand not to shoot them; others stood either wide of the Butt, or far beyond it, and yet a Dart struck thorough their Liver: an envenomed Arrow took hold of them, and drunk up their Spirits. So it falls out in Spiritual things. How great was Lot's danger in Sodom? (the very air of which place seemed to be infectious, as to matter of filthiness) yet there he continued chaste, how safe would one have thought him upon the Mountains (as for any such matter); yet God leaving him there, he became incestuous with his own Daughters. The Almighty seemeth to take pleasure, yea, and to glory in doing unlikely things. The Prophet, Isa. 64.3. ascribeth to God terrible things, such as men looked not for. Having the issues of life and death in his hands, he so ordereth it many times for his own glory, that persons notoriously weak and crazy should hold out a long siege of distempers, yea, and overcome them at last (after several years of drooping) whereas others of Sampson-like strength (in comparison of them) fall sick, and die within a few days; So, weak Christians (both as to grace and gifts) are many times kept unspotted of the present world, and enabled to quench all the fiery darts of Satan, whilst some that excel them, both in gifts and graces, are sometime left of God (in order to their greater humbling) to take shameful falls, and for a time to be overcome of the evil one: witness David and others. So the soft Scabbard (much more in danger as one would think) ofttimes receiveth no hurt by lightning, whilst the same lightning, passing through it, doth melt the sty within. Paul observed by himself, that when he was weak, than he was strong, meaning stronger or more strengthened by God, than at other times: which words imply, that when he was strongest to his own thinking, then was he really weaker than at other times, because than he had less of the presence of God with him. All these Instances are such like things in effect, as was the preservation of old timber-houses, whilst newer Buildings of Brick or Stone that stood near to them, were presently demolished.  
It refresheth me so much the more, to think, that all this came to pass, without any thing of a Miracle; because the working of Miracles we ought not to expect in these days; nor can we, without presumption, and tempting of God, pray to him, to supersede, overrule, or invert the course of Nature for our sakes; but, to seek a wonder of God when need requires, is no presumption or sin at all: and the instance before us doth make evident, that Wonders may sometime stead us as much as Miracles, even as the Houses I am speaking of, (as near to danger as they were,) were as effectually secured by God's either stilling or diverting the Wind, (in the very nick of time,) as they could have been by the working of the greatest Miracle. We think, God must over-turn the course of Nature, if he would do this, and that, for us (as he spoke of Gods making windows in heaven): Whereas himself, who is only wise, knows how to accomplish what we desire without using such violent, extraordinary means. Be confident, the Lord knows how, together with every danger and temptation, to make a way for escape, and rely upon what is spoken, Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty: and let the Children of men put their trust under the shadow of his wings.   

MEDITATION LVIII. Upon the Warning which other Places may, and aught to take by the Burning of London.  
Londons' downfall may Alarm all the World. As many bad People as were in it, let him, that can, point out that City in which there are more (so far as men can judge) that are truly good. If ten righteous persons, yea, if fifty, yea, if ten times fifty, (to speak within compass,) could have saved it, London had not been destroyed: There were more than a few Names within that Sardis, of such as had not defiled their garments like others; Yet, it should seem, not enough to weigh against the sins of the rest. Comparing London with other places, we may call it a Green-Tree; and, If this were done to the green Tree, What shall be done to the dry? If Judgement begin at the House of God, where shall the wicked and ungodly appear?  
I doubt not but there were sins enough in London to deserve the Judgement that did befall it, yea, and a greater than that; but, by the same reason, there is guilt enough in all other places to expose them to as great a desolation. Job had sins enough of his own to acquit God, in stripping him of all his earthly Comforts, and setting him upon a Dunghill to scrape his sores with postheards; yet Job had not, at that time, his fellow in all the East-country, for a man searing God, and eschewing evil: so that God might as justly have done the same thing to any man of that age, as to him. Sins, comparatively small, have sometimes been branded with great Punishments; witness, david's numbering the People, and the Bethshemites looking into the Ark; possibly to show, that little sins are commensurate with great Judgements, in point of evil, as a grain of some Poisons may be as hurtful as a dram of others; so lesser sinners do sometimes fall under heavy Judgements, to show, that even they deserve such Scorpions as those, and others, greater punishments; but that the patience of God extends to the reprieving of them for the present; as Solomon said to Abiathar, Thou art worthy to die; but I will not p●t thee to death at this time, 1 King. 2.26.  
Such as charge those sins upon London, which it was never guilty of, might have had more colour for so doing, if the Judgement had not fallen upon all sorts of men, as well those whom they think free from any such guilt, as others, who were really free though they do not think them so.  
To speak of London, as worse than indeed it was, (that is, as worse than other places;) is no other, than to bespeak security in other places, and to prevent that warning which they ought to take, and which is indeed given them by the destruction of London. Who hath not reason to think, that other places shall likewise perish, if they repent not? All my doubt concerning London, is, whether it were better than most other places proportionably to the mercies and means of grace, which it enjoyed above them; or whether, those things considered, its sins did not preponderate: but whether absolutely considered, it did not more abound with people, of good and unblamable lives, then most other places do, I do not much question, nor can I tell who doth.  
Can I be heard beyond the Seas, I would say, Let Rome, Vienna, Venice, Madrid, and Paris, take warning by the destruction of London, and repent betimes, as in dust and ashes, and (to keep within our own bounds), Let Dublin, and Edinburgh, do so likewise; or (to come nearer home), Let York, Bristol, Norwich, and all other Cities of England (nwo in being), meet the Lord in the way of his judgements, and seek to turn away his wrath, lest they drink of the same Cup of trembling, whereof London hath drunk so deep, lest God do unto them, as he hath done unto it (as he threatened of old to do to Jerusalem as unto Shiloh Jer. 7.14.) lest he rain fire and an horrible tempest upon them, as he hath done upon that famous City; yea, lest when London (having humbled its self under the mighty hand of God) shall be restored and lifted up again (which we pray, and hope for) their doom should be to succeed it in the same Calamity, under which it groaneth at this day: Which thing we should all wish may be prevented as to each of them, by a Sincere and seasonable Repentance.   
FINIS.   

Twenty Seven MEDITATIONS Consisting of COUNSEL and COMFORT TO DIRECT and SUPPORT CHRISTIANS Under outward troubles: But especially calculated for the use of those, that were and are great Sufferers by the Fire.  
Part IU.  
By Samuel roll Minister of the Word, and sometime Fellow of Trinity College in Cambridge.  
LONDON, Printed for Thomas Parkhurst, Nathaniel Ranew, and Jonathan Robinson, 1667.   

TO THE RIGHT WORSHIPFUL Sir THOMAS ADAM'S Knight and Baronet. TO Sir FRANCIS BICKLEY Knight and Baronet And to the rest of the wothy Citizens of the now desolate (though not despairing) City OF LONDON Especially such of them, as either reside at Hackney, or are Governors of Saint Thomas' Hospital in Southwark.  
S. R. A Native of London, and true Mourner for the Calamity thereof, in gratitude to several of them, and in true respect to all, dedicateth this most Consolatory part of his Meditations, wishing the reparation of all their losses in Gods due time; and their complete Assurance of an interest in those better things that cannot be lost.   

Mixed Meditations and Discourses of Counsel and Comfort to such as were great sufferers by the firing of London.  

DISCOURSE I. Of Deliverance under losses and troubles, as well as out of them.  
TO say there is a Deliverance under L●sses and Troubles, as well as another out of them, must needs be good sense, because it is good Divinity. The holy Ghost in the Scripture speaks of such a thing, to whom it is impossible to speak either untruly or improperly. It were blasphemy and nonsense to charge him either with falsehood or folly, who is Truth and Wisdom its self, and the fountain of all that Truth and Wisdom which is dispersed amongst all intelligent creatures. He himself tells us how Christ was heard in the prayers which he made for Delive cance, unto him that was able to save from death. Heb. 5.8. Yet was he not saved from the Cross, intimating thereby, that there is a Deliverance (properly enough so called) under the cross, as well as from under it, else how was Christ heard and delivered as to the cup which he begged might pass from him? Luke 22.42. Which nevertheless he was made to drink, unless his being strengthened to undergo it, as the next verse tells us, that then there appeared an Angel, from heaven strengthening him: as also his being enabled to triumph over principalities upon the Cross? (as is said Cor. 2.15.) might be interpreted an eminent Deliverance vouchsafed him in and upon the Cross. I am mistaken if the Apostle Paul in Rom. 7.25. doth not give thanks to God through Jesus Christ for delivering him as to the body of Death, which yet he carried about with him, and therefore was not delivered from but under it, as the foregoing words do show, O wretched man that I am, who shall deliver me from this body of Death? And in 1 Cor. 10.13. the Apostle saith, God is faithful who will with the temptation also make a way to escape (or to be delivered) that ye may be able to beat it; seeming thereby to insinuate that Deliverance and Temptation may stand together, and do so, when a man is not tempted above what he is able, but together with the temptation, hath assistance to bear it. Were not the Israelites delivered in the red Sea, Ionas in the great deep and Whale's belly? Daniel in the Lion's den? the three children in the fiery furnace, I say were they not first truly delivered in each of these, as afterwards from and out of them? To be kept under water from drowning and in the midst of fire, from being burnt, is Deliverance with a witness. Had the bush that did burn and was not consumed been presently quenched, or snatched out of the fire, it had not been so eminently delivered as it was. Deliverances under great troubles though least observed by many, are of all others most oblervable and Emphatical: what more admirable promise than that Isa. 43.2. When thou passest through the rivers, they shall not overflow thee, when thou walkest through the fire, thou halt not be burnt, neither shall the flame kindle upon thee. No place can be more pertinent than that is, to prove there is such a thing as Deliverance under trouble: the notion is worth our pursuing, because it is full of Comfort; it opens as it were a new spring of consolation to those that are under trouble which many did overlook before, as Hagar did those wells of water which were nearest to her. Many people have no more joy and comfort than they have hopes of having their losses repaired in kind, and their temporal troubles removed, and God knows whether that may ever be, when they themselves despair of it, their hearts fail within them, he that thinks himself utterly undone, and that it will not be worth while for him to live, if London be not suddenly rebuilt, trading speedily restored, when these things appear unlikely, will be at his wits ends, but he that knows and believes that God (who is only wise) can make him and his happy, though London should still lie in ashes, and trade not revive in many years to come; that God can work a Deliverance for him in and under all public calamities, and in despite of all and every of them, he I say will in patience possess his soul. St. Paul's words, 1 Cor. 1.4. are much to be heeded, where he saith, Blessed be God who comforteth us in all our Tribulations; he doth not say who delivereth us out of all, but who comforteth us in all our Tribulations, and what is that but a Deliverance under trouble, when God doth comfort us in it? If there be such a thing as Deliverance under trouble, many may and will rejoice in the hopes of that, who are past all hope (though I think that should not be neither) of ever seeing an end of their present troubles. They look upon Deliverance out of the present calamities to be at so great a distance, that they think the steed will starve whilst the grass grows, and their carcases will fall in the wilderness, ere the time come for entering into Canaan. But now by virtue of the notion I am speaking of, though I should grant men of misgiving minds, there are as great unlikelyhoods as they can suppose, that they should ever re-enjoy, such houses trades, estates, conveniencies, as formerly, or any thing comparable thereunto, yet may they live in a daily expectation of a comfortable Deliverance, with and under those calamities, which are like to continue upon them; that God together with their temptations, will make a way for their escape, men so persuaded will be able to say with Habakkuk, though the figtree blossom not, and the labour of the Olive fail, yet will (or may they) rejoice in the Lord, and joy in the God of their Salvation. When Paul praved that the Messenger of Satan, which buffeted him might departed, God gave him no assurance of that, at leastwise for the present, but yet told him that which satisfied him, though that evil messenger were likely to continue, namely, that his Grace should be sufficient for him. The Israelites knew that their captivity in Babylon would certainly last seventy years. Therefore it was not thehopes of a speedy Deliverance from thence, that did bear up the hearts of believers amongst them, but the hopes they had, that God would be good to them, in and under their captivity, and show them mercy in a strange land. If the Israelites knew, as it is like they did, that they must wander no less than sorry years in the wilderness, ere they came to Canaan, it was the Mercy and Deliverance which they did expect in the wilderness, not out of it, during all that time, that did support them; as hoping that in that howling desert, God would be no wilderness or Land of Darkness to them. If God spread a table for his people in the wilderness, if he give them water out of the Rock, and Manna from heaven, are not those things to be reckoned Deliverances (namely from the evils that in such a place, they might expect) though Quails should be withheld? Though the famine were not removed, yet seeing Elijah was said the mean time, though but by Ravens, it must be acknowledged, that he was delivered in and under famine. If to the righteous there arise light in darkness, as is promise there shall, is not that Deliverance? Though Paul and Silas were in prison, and their feet in the stocks, yet if they were so cheerful there, as to sing praises to God at midnight, Acts 16.25. was not that a grea● Deliverance? Surely Paul and others of whom he speaks, were greatly delivered, even under chastisement, sorrow, poverty, and a kind of Death, yea Deaths often, or else he could ever say as he doth, 2 Cor. 6.9.10. As dying and behold we live, as sorrowful, yet always rejoicing, as poor, yet making many rich, as having nothing, yet possessing all things; as if he had but the shadows of evil, but the reality and substance of good things. He is delivered from death, as to whom the sting of death is taken away, and he from the noisome pestilence who is secured, that the evil of it shall not come nigh him (which is all that seems intended by that promise Psal 91.3. verse, compared with the tenth) David somewhere prays that God would bring his Soul out of trouble, and his Soul out of prison. The Soul of a man is the man, if that be brought out of trouble, in whole, or in part, though his body, his name, estate, relations are yet introuble, the man himself is delivered. A man may be sick and well at the same time (as Bawl was poor, and yet rich at the same time) according to that of the Prophet, the inhabitants shall not say they are sick, for their sins shall be forgiven them; a man can be but well in Prosperity, and it may be as well with us, yea and better with us in adversity, all things considered (as David saith, it was good for him that he was afflicted) and in that case is not a man truly delivered even under affliction? It may be God will be more with us in the water and in the fire, than ●ver he was out of it. As prospective-glasses do represent the object near at band, though it be some miles distant, so may this notion represent Deliverance at the very door, or as that which may come the next mornine, when sorrow came but the evening before (viz. Deliverance in and under trouble, which may be sufficient for us) though Deliverance out of trouble, may seem as far from us as the East is from the West, thus may we hope in one kind whilst we despair in another, and with Abraham in hope, believe even against hope. If outward calamity and misery might not confist with more real happiness and comfort, than plenty and prosperity had wont to afford, how could that promise of Christ be fulfilled, that they who forsake all for him; shall have a hundred-fold in this life, and yet with persecution, or in despite thereof? Lord if my heart ceceive me not, I had rather partake of those Deliverances which many of thy servants have had, with and under great and sore trouble, than of those Deliverances out of trouble into greatest earthly prosperity, which thou hast sometimes vouchsafed to wicked men. Thou who gavest to Paul and Silas, imprisoned and in th● stocks, songs in the night, but didst make Belteshazzer tremble, and his knees smite together in the midst of his full cups and jovial company, thou caused embitter the best of earthly conditions, and sweeten the worst. Lord give me rather a bitter cup of thy sweetening, than a sweet cup of thy embittering. As for all the troubles which at this day are upon myself, or any of thy people; if thou wilt never deliver us out of them, thy will be done; but oh fail not in such manner as hath been spoken (and how else thou pleasest) to save and deliver us under them, that experience henceforth, may tender it no paradox to me and others, that there is real Deliverance under trouble, as well as our of it, that the snare of evil may not be visibly broken and yet thy people may be delivered.   

DISCOURSE II. Of this, that the life of man consists not in the abundance of what he possesseth.  
SUrely it is from a vain conceit, that the life of man consists in his abundance, that those who have not an abundance of earthly comforts, do so much covet after it; and those that have, do so much bless themselves in it, as some are brought in saying, Zach. 11.5. Blessed be the Lord, for I am rich; & those who have lost of their abundance do mourn so inordinately, for the want of it. But whatsoever men think, Christ assures us it is not so, Luke 12.15. For there saith he, the life of a man consisteth not in the abundance of the things which he possesseth. I think at present of six or or seven instances wherein that saying of Christ is verified. First, The length or prolongation of man's life, doth not consist in the abundance of what he possesseth. The oil of riches cannot feed the lamp of life, Psal. 49. from the 6. to the 11. verse. They that boast themselves of their riches, none of them can redeem his brother, or give to God a ransom for him, that he should still live for ever, and not see corruption, for he seethe that wise men die, and leave their wealth to others. Look abroad and you will see more poor men that have lived to a great age than rich, (yea in proportion to the humber, there is of one and of the other;) Some diseases which poor people generally escape out of, and make but light of them, how often do they prove fatal and deadly to them that are rich? as if corruption were ambitious to claim kindred of them, more than of others, and the hungry worms to feed upon their well fed flesh, rather than that of others: to allude to Job 17.14. I have said to corruption, thou art my father, to the worm, thou art my mother, and my sister: poor men lengthen their lives by labour, & rich men too too often shorten theirs by Luxury. Neither doth the end of man's life consist in possessing an abundance; man was not sent into the world, to load himself with thick clay, or to add house to house, and land to land, as if he meant to dwell alone upon the earth, to possess himself of so many hundreds, or thousands by the year, and so leave it to his posterity. That these are trifles to the great end which man was sent into the world for, appeareth by Acts 17.27. where Paul tells us, that God hath set man upon the face of the earth, to seek after God (there is the end of life) if nappily he might find him out. Nor in the third place, doth the Credit of a man's life consist in the mere abundance of the things which he possesseth; they that have nothing to commend them but their riches, though they are flattered by many, are truly bonoured but by a few, most men will bow down to those idols of Silver and of God, as I may call them (because it is the fashion so to do) but when their backs are turned upon them, they are ready to say of them, as the Apostle concerning idols in the general, 1 Cor. 8.4. we know that an Idol is nothing in the world, we know such a one for all his brave outsides, and the caps and knees that are given him to be a worthless person; and to signify just nothing. He is like a rich tomb without, which is so ill furnished within, that it is not worth opening. Fourthly, Neither doth the usefulness of man's life, consist in the abundance of what he possesseth. Solomon tells of a poor man that by his wisdom delivered a City, Eccles. 9.15. That a rich man void of wisdom, could not have done with all his wealth; some do more good in the world with a little, than others do that have great estates. There are little figures in the world, and great cyphers, great ones that spend all they can rap and rend together, upon their lusts, and no body is the better for it; and others of mean condition, that are content to spend, and to be spent for public good. Some great trees do but shade and prevent the growth of other plants, and mean time bear no fruit themselves. Fifthly, Neither doth the succesfulness of man's life, and of the undertake, thereof depend wholly upon the abundance of what he possesseth. Now many elder brothers that have had great estates left them by their Parents, great portions with their Wives, and have in a few years, by Drunkenness, Gaming, Whoreing, one or all of these, reduced themselves and their families to a morsel of Bread, selling their birth right as it were, for a Mess of Pottage. And on the other hand, how many younger brothers that have been bound to honest trades, and had no more from their parents, than a competent stock to set up with, have with the blessing of God, upon their industry, arrived at great estates? How many have set up with small stocks, (it may be with nothing else but a stock of Credit) and in a few years, become very rich? and on the other hand, how many have had great stocks to begin with, and have soon brought them to nothing? Sixthly, Neither doth the life of men in, and as to their children (in whom parents are said to live) consist in, or depend upon the abundance of what they possess, or of what they have to give them; how many fathers have given great portions with their children, thinking to match them highly, and in a few years (yea months sometimes) have seen both their money and their children cast away? Others again have had little wherewith to prefer their children in marriage, and yet have seen them as well disposed of, as if they could have given them thousands. Neither are good and comfortable yokefellows, the only things that men are not sure always to purchase, for their children by giing great estates with them, but many other things there are that parents wish to see in their children, as namely, Health, Strength, Freedom from Deformity, Wisdom, Grace, which things if they be wanting, cannot be bought for them with all the Gold that is in both the Indies, neither can parents comfortably live or enjoy themselves in their children, if all or most of those things be wanting. Lastly, the happiness and comfort of man's life, (which I take to be that which Christ here chief intends by the life of man) doth certainly not consist in the abundance of what he possesseth; it is one thing to possess, and another thing to enjoy, he may enjoy more that possesseth less. Hear David, Psal. 37.16. A little that a righteous man hath is better than the riches of many wicked. Some men have more comfort in a dish of green herbs, than others can find in a stalled Ox, Zoph● speaking of a wicked man, Job 20.22. saith, that in the fullness of his sufficiency, he shall be in straits, and why may not good men in the midst of their straits, have a kind of sufficiency? the Scripture telling us, that a good man is satisfied from himself. I doubt not but some, and those the very same persons, have had more contentment in, or enjoyment of God, and of themselves in a lower and poorer, than ever they had in a higher and more plentiful condition, which hath reconciled them to the literal interpretation of these words, James 1.10. Let the rich (which may be understood of him that was rich) rejoice in that he is made low. Most men count it easier, when they are once down, to sit low, than to sit high. The body may be too full of blood to consist with health, as well as too empty, though that blood be all good. There is a Plethora or Redundancy of good blood, as well as a Cacochymia or Superfluity of bad humours, which makes men less cheerful, than they would otherwise be; so that breathing a vein may give some relief against Melancholy. Wise Mariners having cast away some of their lading in a tempest, do with more hearts-case and security enjoy the rest; so fareth it with some men, after considerable losses, they are better satisfied with a part, than they were before with the whole. I see then experience doth abundantly confirm what Christ hath spoken, touching the life of man nor consisting in the abundance of that he possesseth. I must then take leave to think, those men are sickbrained that think, no man can be happy unless he have so many hundreds, yea thousands by the year. Let a man make me believe if he can, that no man can make a pleasant meal under twenty or thirty dishes, when I know a man may feed as delightfully upon two or three, yea it may be upon one. Persuade us who can that no man can travel a few miles to his full content without a Coach and six Horses: or that a man cannot sleep sweetly any any where but upon a bed of down, hung with velvet curtains, when we all know the contrary. I like our proverb well, Enough is as good as a feast; (yea ordinarily it is better) I doubt not but Discontent is as often clad in Silks and Satins as in leather doublets and canvais breeches; many times easier feet go in plainer shoes; give me rather high shoes such as Ploughmen wear, with sound toes in them, than high great gouty toes, in velvet slippers; let me rather tread in the dirt, where I can stand fast, than walk upon smooth ice, where I shall always be in fear of falling; if then abundance of earthly things can neither prolong my days, nor give me the true end of life, nor help me to that good name which is indeed a precious ointment, nor assure me of success, nor make me to be more useful, nor make my children more happy than with the blessing of God they may be without it, nor finally afford me more comfort and contentment in my life, than others have, who have no abundance, if God hath diminished my abundance, I have no reason to mourn as one without hope, or as Micah did, when his idol Gods were taken from him, as if he had been quite undone. If God so please, I may in this impaired condition, be as happy, yea more than ever I was. In thy favour O Lord is life, yea thy favour is better than life its self, Psal. 30.5. Ps. 63.3. Lift thou u● upon me the light of thy countenance, and it shall make my heart more glad, than they whose Corn and Oil increase. Let me be so far from thinking I shall never see good day more, because I have lost a part, yea it may be the greatest part of what I sometimes had, as nevertheless to hope, that my last days though much the poorest, may be my very best.   

DISCOURSE III. Of the Lessons of an afflicted estate well learned, their making way for prosperity to ensue.  
THe best way to gain, or regain prosperity, is to learn apace in the school of Adversity. Affliction is a teaching thing, for we read of Christ himself that he did learn obedience by the things he suffered, Heb. 5.8. As the Law is said to be a Schoolmaster to bring us to Christ, so is misery a Schoolmaster to bring us to happiness, in case we give ourselves to be taught by it. As parents will keep their children at school no longer when once they are fit for the University, but send them thither; so will God translate his people to the Academy of a more pleasing condition, when they are duly ripened and prepared for it by the school of adversity; witness these words of the Psalmist, Psal. 94.12.13. Blessed is the man whom thou chastenest O Lord, and teachest him out of thy Law, that thou mayest give him rest from the days of Adversity. Affliction is God's plough, with which he breaketh up the fallow ground of men's hearts, and when that is done, he is most ready to sow the seeds of peace and comfort, as it is written, light is sown for the righteous, and joy for the upright in heart. Now sowing presupposeth ploughing, nor would the husbandman do the former viz. to blow, but that he intends the latter, viz. to cast in his seed, and would thereby prepare for it. Now there are several Lessons which God doth or would teach men by his speaking rod in affliction, if men do o● would hear the voice of that rod, and him that hath appointed it. First, God by affliction would teach men to pray. Is any man afflicted, let him pray, Ja. 5. Affliction quickens men unto prayer. As Absolom fetched Joab to him by setting his corn on fire: in their affliction they will seek me early, saith God; yea and it also quickens men in prayer, Christ in his Agony prayed yet more fervently. Christ offered up prayers with strong crying and tears to him that was able to save him from death: intimating that the approach of death did help to quicken him, Heb. 5.7. It is a Proverb, he that cannot pray, send him to Sea, affliction is a dangerous Sea, and God sends many men thither, that they may learn how to pray. A●●● Paul was struck down to the earth, and terrified with a voice from heaven we quickly hear of him▪ Behold he prayeth! Acts 16.11. so he had wont to do in former times, for that he was a Pharisee, but now he so prayed and to so good purpose as he never did before. And is not prayer (such as it may be) a good means to get on of affliction? is it not said, call upon me in the day of affliction, and I will deliver thee? Psal. 50.15. and in Psal. 107.17.19. We read, Fools because of their Transgressions are afflicted, than they cry to the Lord in their trouble, he saveth them out of their Distresses, also verse 13. If our affliction do not cause us to restrain prayer from the Almighty (like him that said, this evil is of the Lord, why should I wait on him any longer?) our prayers will prevail with God, to restrain affliction in his due time and manner. Secondly, Another Lesson which affliction teacheth us (or rather God by it) is to walk humbly, and to be humble, I am sure is the ready way to be exalted, In Deut. 8.2. We read how God lead the Israelites 40. years in the wilderness to humble them, implying that a wilderness condition, tends to humble men. Earthly good things are the fuel of prides and the refore pride of life is spoken of as if it were a third part of all the things that are in the world, 1 John 2.16. All that is in the world is, the lust of the flesh, the lust of the eye, and the pride of life, that is fuel to these; now when the fuel is abated, it may be expected that the fire will slake. And will not humility make way for our Deliverance? Surely it will, witness that promise, Leu. 26.41, 42. If then their uncircumcised hearts be humbled, then will I remember my covenant with Jacob, and I will remember the land. If God humble us, he will do us good in our latter end, Deut. 8.2. See the promise James 4.10. humble yourselves in the fight of the Lord, and he shall lift you up. Doth not God by his Prophet tell us, Isa. 57.15. That he dwelleth with the humble, & contrite, to revive them? Thus you see affliction doth as it were, prepare Antidotes to expel its self; as some of our best Antidotes, for expulsion of poison, are taken from the bodies of poisonous creatures; as Serpents, Vipers. And affliction sanctified, works humility, and humility exercised, works out affliction. Thirdly, A third Lesson, which God by affliction, teacheth man is to be patiented, and to submit to his div●●● will. And this also will be found an excellent means to remove affliction, and recover prosperity in due time. We read Rom. 5.3. How that Tribulation worketh patience, and patience experience, and experience that hope which maketh not ashamed. Now that which produceth an unslattering hope, doth surely contribute to deliverance, both as it is a kind of cause, in which hope forseeth such an issue as deliverance is, as also, for that hope is as it were deliverance anticipated, for we are saved by hope, saith the text, Rom. 8.24. But more plainly, James 5.11. Ye have heard of the patience of Job, saith he, and have seen the end of the Lord. Job was patiented, and God afterwards gave him double in lieu of what he had taken from him, it is good that a man should quietly wait for the Salvation of the Lord, Jam. 3.26. and verse 25. The Lord is good to them that wait for him. God sometimes hath all his end in afflicting, when he hath but made us humbly to stoop and submit, Levit. 26.41. If then they shall accept the punishment of their iniquity, that is, if they did patiently bear the indignation of the Lord, as having sinned against him, and submit to the rod, than God promiseth that he would remember their land, etc. it is God's manner to withdraw afflictions, when he hath once accomplished the end for which he sent them. Esa. 10.12. God saith, that when he had performed his whole work upon Mount Zion and Jerusalem, then would he punish the fruit of the stout heart of the King of Assyria, who was their oppressor. If then the design of God in afflicting, be only to make us submit to his will (as sometimes it is) when we have learned to do that (like Abraham that was become willing to sacrifice his Isaac, which was all God intended to put him to) then is deliverance in one kind or other not far off. God doth not intent to make some men always poor, and despicable, though they are so for the present, but yet the copy of his countenance towards them, is as if he meant they should always be in adversity, whereas all he stands upon, is to make them contented so to be, if such be his will concerning them; and when they have quietly laid themselves down at God's feet, bound their Isaac to the altar with a true intent to sacrifice him to the good pleasure of God, and stretch forth their hand to do it, then comes as it were a voice from heaven saying, let it alone, it is enough that thou hast done already; Behold I will accept a Ram for a  offering, instead of thy son, as God dealt with Abraham, Gen. 22.13. God doth many things but to try us and make us believe he will take all from us (when he means only to wean us from all) that he may say of us, as of Abraham, Gen. 22.12. Now I know thou fearest God, for thou hast not withheld thy Son, thy only Son from me. To be content always, to be in trouble, if God will have it so, is the way to come out, is one good way to escape. Fourthly, Affliction teacheth us to live under an awful sense of God. It is a School of fear as to God, Psal. 119.120. My flesh trembleth for fear of thee, and I am afraid of thy judgements, (saith David to God.) If God appear as a consuming fire, one main use we are to make of it is, to serve him with Godly fear; Heb. 12. Now it is evident, that a due fear of God doth make way for Deliverance out of trouble: When God saw that Abraham was so fearful to offend him, that he durst not withhold his son Isaac whom God had commanded him to sacrifice with his own hands, he gave him Isaac again, and accepted a Ram in his stead, Gen. 22.12. When God had brought Manasseh to know that the Lord was God, that is, to fear and reverence God as became him, and to humble himself before him, then saith the text, the Lord heard his supplication and brought him again to Jerusalem, into his Kingdom, 2 Chron. 33.13. Fifthly, Affliction is a School of obedience and circumspect walking, Eph. 5.15, 16. See then that ye walk circumspectly, because the days are evil. Those that walk in the dark take more than ordinary care lest they stumble, and fall, new days of evil or affliction, are called days of darkness. Prosperity hath hardly more Temptations on one hand; than great affliction hath on the other hand: hence Agur deprecates poverty, Prov. 30.9. Lest I be poor and Steal, and take the name of the Lord in vain. The Apostle was afraid lest the incestuous Corinthian, if not timely comforted, might be swallowed up of two much sorrow, 2. Cor. 2.7. and lest Satan should get an advantage against him, verse 11. affliction is a tempest, and therefore we must do like Pilots, who steer with greatest circumspection in a storm, the hard frost of adversity, though it be apt to kill certain weeds, as pride, security, and such like? yet if care be not taken, it may also nip many hopeful blossoms (as unseasonable frosts use to do.) If such eminent worthies as Elijah, Job, Ionas, Jeremy, were between whiles worse for those afflictions, which should have made them better, (as we know they were) we had need look to ourselves, and walk circumspectly at such a time. Now that our so doing will make way for our deliverance. David tells us, Psal. 50.23. To him that ordereth his conversation aright, will I show the Salvation of God. And the Prophet, Isa. 59.20. The Redeemer shall come to Zion, and unto them that turn from transgressions in Jacob. Sixthly, Another Lesson which affliction teacheth men, is to redeem time, Eph. 5.16. Redeeming the time because the days are evil. Young Scholars are not more ordinarily whipped for any thing, than for losing their time, and in order to making them spend their time better. We have never less time to lose than when the rod of the Almighty is upon our backs. Affliction makes work wheresoever it comes (as Sickness in a Family useth to do) and time is then most precious, when we have most work upon our hands, when we have most to do; yea it also indisposeth for work, and when the iron is blunt, we had need put to the more streng. Travellers make the best of their time in the depth of winter, and will hardly draw bit till night, because the shortness of the days, and badness both of the ways and weather are great hindrances. When we look for the greatest impediments, we had need take the most time before us, neither is the Redeeming of time more a duty in Affliction, than a direct means to get out of it. Take one instance for all in Paul and Silas, who being in prison, were redeeming their midnight time from rest and sleep, for singing and praising of God, Acts 16. And the next news we have of them is, they were both miraculously set at liberty. Lastly, Affliction is a School of Faith and Affiance in God. David, saith Psal. 63.3. At what time he was afraid he would put his trust in God, and when he was overwhelmed, he would fly to the rock that was higher than he, meaning to God; and upon the wing of faith. And it is said that she who is a widow indeed trusteth in God, and why she that is a widow, rather than she who is a wife, but because the condition of a widow, is ordinarily more afflicted and disconsolate: Moreover Afflictions are called the trial of our Faith. All which passages prove that affliction is a School of Faith as well as of patience. Now withal it is famously known, that the exercise of Faith, and dependence upon God, is a notable expedient for the removal of Affliction. What miracles of Deliverance are attributed to Faith, Heb. 11.33. By Faith they stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, turned to flight the armies of the aliens: and passed thewed Sea, as upon dry land; which the Egyptians essaying to do were drowned, ver. 29. And if you will have it from the mouths of two witnesses, let that of the Psalmist be added Psal. 22.4. Our fathers trusted in thee, and thou didst deliver them, they trusted in thee and were not confounded. Thus have I mentioned seven doors belonging to the valley of Acor (which signifies trouble) or so many ways of escape out of Affliction, which are also duties in and under it. I see then in this case there are two gaps may be stopped with one hedge (a man may una fideliâ duos dealbare parietes) there are two intentions may be answered with one and the same medicine; two questions may be equally satisfied with one and the same answer; namely these two, how ought I to carry myself under Affliction? and what course should I take to get out of Affliction? He that studieth the latter only, shall be able to do neither, he that minds the former well, shall do both under one. He that considers only how to get out of Affliction, troubles himself with God's work, and neglects his own, and neither can he himself do what he aims at, nor justly expect that God should do it for him. But he that makes it his only business to carry himself under Affliction, as he ought; doth what he can, and interesseth God to do that which himself cannot do, let us do out part, and God will not fail to do his, and so both will be done.  
We need not trouble ourselves, about getting into another form, let us but out-learn others that are in the same form (viz. of Affliction) with us, or at leastwise keep pace with the best of them, and our master which is in heaven, will take care of our translation into another form, that is more to be desired, when we shall be fit for it. I find God very angry with those Jews that would think of nothing but coming out of captivity, so soon almost as they were gone into it, and would hearken to any lying Prophets that would soothe them up with such pleasing stories; whereas their duty was to bring their spirits to be content with a captivity of seventy years long, to learn the law of such a condition as that, and to comply with it, see Jer. 27.8. And it shall come to pass that the Nation and Kingdom, which will not put their neck under the yoke of Nabuchadnezzar, that Nation will I punish with the Sword, and Famine, and Pestilence, till I have consumed them by his hand. And verse 17. Harken not to them (namely who said, that the vessel● of the Lords house should shortly be brought again from Rabylon. verse 16. for they prophesy a lie to you) serve the King of Babylon and live, as if he had said, Buckle yourselves to the duty of your captive estate, patiently bear the yoke which God hath put about your necks, and it shall be better for you both at the present, and for the future. Apprentices that cast off the yoke before they have served out their time, do many of them never come to be freemen, whilst they live. Hananiah his diverting the Jews, from the duties incumbent upon them as designed for a long captivity, by telling them that within two years, God would bring again the captives of Judah, Jer. 28.4. I say his so doing cost him his life, verse 16. Thus saith the Lord, this year thou shalt die, etc. I cannot but observe how God commanded the Jews to provide for a lasting captivity. Jer. 28.4. Thus saith the Lord, to those whom I have caused to be carried away from Jerusalem to Babylon, build ye houses and dwell in them, and plant Gardens and eat the fruit of them: Take ye wives and beget sons and daughters. And seek the peace of the City whether I have caused you to be carried captives, and pray to the Lord for it, etc. As if he had said, expect not to come out from thence suddenly, but make the best of that condition I have allotted for you, and carry yourselves under it as becomes you, be satisfied and content with it, and quietly wait till my time shall come, even the set time for your Deliverance. I can do no less than turn the advice, I have given to myself and others, into such petitions as follow; Lord thou hast greatly Afflicted us, teach us thereby so to call upon thee, in this day of our trouble, that thou mayst in due time deliver us. Humble us under thy mighty hand, that thou mayest lift us up, give us so to submit to thee, and accept our punishment, that thou mayst remember our land. Give us such patience as thou gavest to thy servant Job, that thou mayst make such an issue for us, as thou didst for him. Cause us to fear thy great name, that when we pour out our cries to thee, who canst deliver from death, as Christ did in the days of his flesh; we may be heard as he was, in that he feared. Cause us to order our conversations aright, that thou mayest show us thy Salvation. Give us to redeem time in an evil day, as Paul and Silas did, that thou by thine outstretched arm, mayst rescue us as thou didst them, knocking off the chains and fetters of our present troubles: And above all things cause us to abound in faith, as our fathers trusted in thee, and were delivered; they trusted in thee, and were not confounded. We desire to say with the three children, The God whom we serve is able to deliver us, even out of a fiery furnace which hath been prepared for us; but whither he will or no, we will trust in him; Whilst thou chastenest us, O teach us out of thy Law, and we shall not need to doubt but thou at length wilt give us rest from the days of adversity.   

DISCOURSE iv Of being content with Food and Raiment.  
HOw many would be well satisfied with what the Fire hath left them, if they could but take that excellent counsel which the Apostle gives them, 1 Tim. 6.8. Having food and raiment, let us be therewith content. Stately Houses, noble shops, full Trades, vast Incomes, some have not now as formerly, who yet have food and raiment for them and theirs. Did Jacob indent with God for any more? Gen. 28.20. If God will give me bread to eat, and raiment to put on, then shall the Lord be my God. Did Agur ask any more of God, (as for the things of this world,) when he said, Feed me with food convenient? Yea, did he not deprecare that which was much more, when he said Give me not riches, lest, etc. Dare we absolutely pray for more than daily bread, (and other things as necessary for life, whereof raument is one?) and shall we peremptorily desire more than we dare to pray for? Can those desires be regular; which we fear to make the matter of our prayers? Or, if God vouchsafe us as much as we think lawful and fit to pray for, why should we not be content? Turn your desires of greater things than these, into the form of a prayer, and hear how it will sound: Lord give me riches, though Agur were so unwise as to pray against them. Lord give me with Dives to be clothed with Purple and fine Linen, and to far sumptuously every day; or to have wherewithal so to do. Lord give me so many hundreds by the Year, more than I need to spend. Lord give me one thousand pound at least; but rather two or three for every child; I cannot be content with less as a portion for each of them. Offer if you dare to put such Incense as this into Christ his Golden Cenfor; Appear if you dare with such requests as these at the Throne of grace; Expect if you can that as to such requests Jesus Christ should intercede for you. So absurd prayers cannot be good desires; nor can it be otherwise than absurd to be discontented for the want of those things which were absurd to pray for. How many of our betters have barely food and raiment, and yet are very thankful for what they have? The Israelites in the Wilderness had but bread and water, when for their murmuring they were destroyed of the destroyer, 1 Cor. 10. Beware of grumbling at Manna, and lusting after Quails, lest for so doing your carcases fall in the Wilderness, as theirs did. If the end of life were to eat and drink, it were another matter; but if the end of eating and drinking be, that we may live, such food as will keep us alive and in health, aught to be accepted with thankfulness: what a feast would a bellyful of bread be counted in a time of famine. How precious was an Ass' head, yea a cab of Doves dung in the famine of Samaria, 2 Kings 6.28. Are we better than Lazarus who would have been glad of Dives his crumbs?  
If that were a parable, than Lazarus is there put not for one person, but for every one, that is, such as he is described to have been: namely defigned for Abraham's bosom, and yet glad of crumbs in this World. Let me here diet with Lazarus, (if the will of God be so) may I but be sure henceforth to lodge with him in the bosom of Abraham. Do we make light of food and raiment for us and ours? alas, what more can this World afford us, though we have ever so much of it? Solomon complaining how the hearts of men are taken up with thoughts and cares of worldly things (which is conceived to be the meaning of that difflicult expression, Eccles. 3.11. He hath set the World in their hearts,) shows what the benefit of the World, and of the things therein is. I know (saith he) that there is no good in them, but for a man to rejoice, and to do good in his life: And also that every man should eat and drink, and enjoy the good of all his labours, v. 12, 13. I find the rich man spoken of Luk. 16.19. distinguished from the beggar only by this, that he are better meat, and wore better . For the Text saith, That he was clothed in Punple, and fared sumptuously every day.  
Now what great matter is it, that our vile bodies should have every thing of the best? What are our bodies, especially if too much pampered: but as so many reeking dunghills, annoying our souls with ill steames and vapours? or like dead carcases joined to living men, (a torture invented by Mezintius) which are an unsufferable offence to them. As it is said of Eve, that she was first in the transgression; and as she drew in her husband, so our bodies many times, like so much tinder do receive the first sparks of temptation: or like the thatch of an house, are first kindled, and as that might set the whole house, so do they the whole soul on fire. Many sins begin at the body, are occasioned or fomented, or both, by the oversanguine, or melancholy, or choleric temper or distemper thereof: which shows we are no debtors to the flesh, to fulfil the desires thereof. Moreover if we consider whence our bodies came, and whither they are going, it will appear there is no such cause to be greatly concerned for them; that they should wear the finest wool, and eat the sinest of the wheat. Dust they were, and to dust they shall teturn. Why must they needs be said so daintily which themselves must shortly become food for worms? when we feed our bodies too high, what do we but feed our lusts, yea, feed diseases in our very bodies? so that it is become a proverb, that the English man digs his grave with his teeth. Few kill their bodies by mortifying them: but many by indulging them. Christmat kills many more than Lent. As the Ape is said to hug her young ones to death: so many kill their bodies with too much kindness to them. As over-pampered Horses oft times throw their riders, and give them their death's wound: so are men too commonly thrown both in osickness, sin, and death itself, by indulging their bodies over much. The body (as one saith well) ought to be kept, as not infra, so neither supra negotium; sed per negotio; not too high for its work, but equal to it. Paul saith, that he did keep under his body, and brought it into subjection. So far was he from cockering of it till it became his master, as too many do. There is no small danger in over-exalting our blood and natural spirits.  
Job was never more afraid of his children, than when they went a feasting from house to house. Then did he offer a Sacrifice for each of them, lest they should blaspheme God, or had done it. A cheap and simple diet may preserve health and strength as well as the best dainties and costliest varieties. Daniel, and the three children who lived of pulse and water, were fairer and fatter than all those which did cat the portion of the King's meat. Dan. 1.15. They are sometimes the leanest  which devour the fat. As for any service of God or men, he shall be much more fit, who having no palatable diet, eats but for necessity, and to satisfy his hunger; than one that by the deliciousness of his fare, is tempted to devour more than he can well digest. As for delight in meats and drinks: he that brings but hunger and thirst enough to a course meal, shall have more of that (and those are sauces which the poor have usually most of) than he that with balfe an appetite sits down to a great Feast. Why then, having a comperencie of wholesome food, though but mean and ordinary, should we not be therewithal content? Are we better than John the Baptist, of whom it is said, that his diet was Locusts and wild Honey? Some have found more sweetness in a draught of cold water (such as their thirst hath been) than in all the Wines and Spirits which they have drank at other times? Why then may not a mean diet content us, yea prove delicious to us, as Solomon saith, To the hungry soul every bitter thing is sweet. Poverty brings such sauce with it, as will make a dish of Tripe more savoury than a Venison Pastry is to a rich man.  
Then, as for Raiment: if we have but that which may serve the turn to keep us warm and decent, though it be course and plain: why should we not be content therewith? We read in Mark 1.6. John was clothed in Camels-hair, and with a girdle of a skin about his lo●ns (which was as mean as could be;) & do we not read of some of the primitive Christians, that they wandered about in sheepskins, and Goatskins. Heb. 11.37. Are we better than they? would such habits become us worse than them? Time was, that God bid the Israelites to put off their ornaments, that he might know what to do with them. Exod. 33.5. Did God ever speak, as if he knew not what to do with a people for want of ornaments? Did he ever seem displeased that a people were not fine enough? Why should that habit displease us, that God may best like us in, and know what to do with us? Whilst we are clad with costly attire, it is hard for us at the same time to be clothed with humility: yea, not to have pride compass us as a chain.  
Why should not mean houses satisfy us, if God in such will appoint the bounds of our habitation? If the primitive Christians were content with mountains, dens, and caves of the earth, as we read, Heb. 11.37. why should we repine at mean dwellings, which yet may answer the main ends for which houses are built; viz. warmth, privacy, defence, and such like? were dens and caves better than such houses? or is it because we think ourselves better than those that dwelled in deus and caves? Surely neither. It is but a little while that we and ours shall have need of any such things, as houses, food, and raiment; and may not that which is but mean and ordinary content us for a while? Did not Citizens make shift with any thing whilst the City was burning? Glad they were to crowd their goods, their children, yea themselves into any hole where they could get, and thankful to those that would receive them, and well content with it, as thinking with themselves it was but for a while. Well, after a little while thou that camest naked into the world shalt go naked out of it, and never use such clothing more: and whereas meats are for the belly, God shall destroy both them and it.  
For the present then, be content with such things as you have: as travellers use to make shift with any thing upon a journey: and soldiers upon a march; seeing such things are but for a season, and they hope for better afterwards. Lord I am sensible that this counsel, viz. to be content with food and raiment, is very good. Oh give to me and others a heart to take it. If we need many things, and are not satisfied without the best of every thing we need, (of such fort as food and raiment) it is our weakness. So people that are sick would taste of every body's beer, and none is good enough for them: some is too new, some too stolen, some too bitter, some too sour, some too strong, some too small, some fault there seems to be in all; whereas it may be there is no fault in any, but all the fault is in their distempered palates. One sort of drink serves him that is in health (let that one be what it will, so it be but tolerable) Lord give me that health within my soul that I may not long for any thing that is not simply needful; nor be displeased with any thing that is truly good, though not the best, (as being humbly persuaded that every such thing is better than I deserve) let me not seek great things for myself, at any time, but least of all at such a time as this, in which thou hast broken down what thou didst once build up, and plucked up what thou didst once plant, and seemest to be bringing evil upon all flesh: as thou didst threaten the Jews of old, Jer. 45.5. May I be able to say with David, Psal. 131.2. I do not exercise myself in things that be too high for me: I have quieted myself as a child that is weaned of his Mother: my soul is as a weaned child. Oh give me contentedly to feed on any thing, when thou wilt have me feed no longer on the milk of those more luscious comforts which I have formerly enjoyed. Let the food of my body be what thou wilt; so thou wilt but feed my soul with that bread of life which came down from heaven: and let my bodily raiment be ever so mean, so thou wilt but enable me to put on the Lord Jesus Christ, and give me to be clothed in the garment of that elder brother, the robe of whose righteousness is that white raiment spoken of, Rev. 3.18. which suffereth not the shame of our sinful nakedness to appear. If I have but food and raiment for myself: the worst is, I can contribute little, if any thing, to others: but this I know, that where there is a willing mind, thou acceptest according to what a man hath, and not according to what he hath not, 2 Cor. 8.12. With God the will without the deed is more than the deed without the will. 2 Cor. 8.10. He is rich in good works, who is ready (that is wholly inclined) to distribute; if he had but wherewithal, 1 Tim. 6.18. Lord, if thou wilt make me thy Steward, intrusting me with an eslate wherewith I may do good to others: I shall count it a blessed thing to be both able and willing to give; rather than to be on the receiving hand. But if thou wilt allot me only food and raiment for me and mine, and that none of the best neither: thy will be done; that I know will bear our charges through this world. Mannah and old  (for the Israelites had no new ones for 40. years together) will serve us in the Wilderness: only sweeten our passage, by assuring us we shall at last arrive at thy heavenly Canaan; and then shall we say, The lines are fallen to us in a pleasant place, verily we have a goodly heritage.   

DISCOURSE V Of the way to be assured of Food and Raiment.  
Methinks I hear one or other saying, we should be well contented with Food and Raiment, if we were but sure of that; but so great is our charge, so vast have our losses been; times are so hard, trading so dead, and charity itself so cold, and poverty so common and almost universal; that we do much fear we shall not have bread for ourselves and Family, or if bread to eat, scarcely raiment to put on.  
It is not hard to guests, if Christ were corporally upon Earth, and should overhear such language; how and in what words he would upbraid you. Surely, as he did them to whom he speaks, Mat. 6.30. O ye of little faith. The occasion of which words appears by the context to have been a sinful mistrust they had, that God would not so much as feed and clothe them. How many at this day are sick of the same disease? and therefore had need to be put in mind of that course which Christ took to cure those, to whom he spoke: which remedies may prove as effectual upon themselves. No advice at first might seem more strange than that which Christ gives, Mat. 6.25. Take no thought for your life, what you shall eat, or what you shall drink, nor yet for your body, what ye shall put on. One would wonder wherewithal Christ should make good that saying of his, and yet we find him giving a plain reason of what he had said, vers. 26. Behold the fowls of the air, they sow not, neither do they reap, nor gather into barns, yet your heavenly Father feedeth them. Are ye not much better than they, vers. 28. And why take ye thought for raiment? consider the Lilies of the Field, how they grow, they toil not, neither do they spin, yet Solomon in all his glory was not arrayed like one of these, vers. 30. Wherefore if God so clothe the grass, which to day is, and to morrow is cast into the Oven, shall he not much more clothe you? I am far from thinking that Christ by those words of his, intended to encourage idleness, or to give men to think, that though they could work and would not, yet God would provide food and raiment for them; as he doth for the birds, that neither sow nor reap, and for the Lilies that neither toil nor spin; but I rather think that those words were spoken to encourage those that would work and cannot, as namely those that are bedridden, such as have lost the use of their limbs, or of one or more of their senses, as sight, hearing, and that such, though unable either to sow or reap, (like the fowls of the air) either to toil or spin, like the lilies, yet ought not to doubt, but that he who feeds the one, and  the other, will do as much for them. Why may not those that have the use of their limbs and senses (together with a heart to make any good use of them) be fortified against the fear of want by those arguments, which may relieve, even those that want them? Were I lame or blind, or paralytic, or bedridden: to think of Gods feeding the Birds and clothing the Grass, might be a support to me: but if I have all my limbs and senses; not only may faith swim in the forementioned consideration of that which God doth for bruits and plants, but there is also a shallower water, in which reason and sense may a little wade. He that can work, and is willing so to do, may rationally hope he shall not starve.  
The instance I have mentioned was an encouragement from providence, which is no ways to be slighted. But there are also promises to support our faith in the case. viz. that God will certainly feed and clothe us; at leastwise upon such reasonable terms and conditions, as he hath engaged himself to do it. Is not that a promise plain enough? Psal. 37.3. Trust in the Lord and do good, and verily thou shalt be fed. God hath repeated this promise over and over, to let us see he is mindful of what he hath spoken. Psal. 34.9, 10. O fear ye the Lord ye his Saints, for there is no want to them that fear him. The young Lions do lack and suffer hunger, but they that seek the Lord shall not want any good thing. If we desire a cloud of witnesses, or co-witnessing promises to shield us from the fear of want (as the Israelites had a Pillar of Cloud to shelter them in the Wilderness) it will not be difficult to add many more. He in whom all the promises are yea and Amen, assureth us from his own mouth, that if we first seek the Kingdom of God & his righteousness, all these things shall be added to us, (Mat. 6.33.) viz. meat, drink and clothing: for those were the things he had been speaking of, vers. 31. The Scripture saith, that Godliness hath the promise of the life that now is. Now a security for food and raiment, one would think were as little as any thing so called, can amount to. Moreover in Psal. 84.11. It is said, that God will withhold no good thing from them that walk uprightly. So that if food and raiment may be reckoned good things (as things of so absolute necessity must needs be reckoned ordinarily) then come they within the compass of that general promise. Examine we one witness more, Prov. 10.3. The Lord will not suffer the soul of the righteous to famish (that is the righteous person himself) I may not omit so considerable testimonies, as those which follow, Psal. 33.18, 19 The eye of the Lord is upon them that fear him, and that hope in his mercy, to keep them alive in Famine. Psal. 37.19. speaking of the upright, he saith, In the days of Famine they shall be satisfied. Prov. 5.20. In Famine he shall redeem thee from death. It is far more difficult to feed men in a time of famine, than of plenty: as it was not so easy to spread a table in the wilderness, as in a fruitful Country: (I mean for any but God, to whom all things are not only possible, but easy.) Methinks the promises of supplies even in famine, should be great support in a time of common plenty, though things be scarce with us.  
But let me take in all those conditions, on which God hath suspended the promises of food and raiment, (as I have already mentioned some of them) lest we should think God to fail of his promise, when it is only we that fail in those conditions to which it is made.  
One condition is, that we use diligence, Prov. 10.4. He becometh poor that dealeth with a slack hand: but the hand of the diligent maketh rich. Prov. 19.15. An idle soul shall suffer hunger, which plainly implies, that a diligent soul shall not. It will be a new lesson to some, both old and young to become pains-takers. They have not known what it meant, to eat their bread in the sweat of their brows. But they that be afraid of work, such as they are able to perform, are worse scared than hurt, (as we say proverbially) and will find that the bread of diligence is far more sweet, than ever was that of idleness. Those that are given to hunt, account the exercise as good as the Venison, and better too. God puts no hard terms upon us, if henceforth he will make us earn our bread before we eat it, though he have formerly so much indulged us, as to let us cat the bread we never earned. Idle persons have oft times meat without stomaches: but pains-takers have both stomaches and meat. That house stands upon able pillars, and is like to last, in which every body is addicted to honest labour, which is one of the most imitable things. I have heard of the Dutch, that from the time their Children are of any growth or understanding, they set them to work. They seem to have taken warning by those words of Solomon, Eccles. 10.18. By much sloathfulness the building decayeth, and through idleness, the house droppeth thorough, which words made me to say, that house stands upon able pillars, where every body is well implo●ed. If that were the worst fruit of the late fire, that idle persons of what quality soever, were forced to take pains, the matter were not great: yea many would be made better by it.  
Moreover to our Diligence we must add frugality: if we would promise ourselves never to want food and raiment. Frugality is that pruning-hook, which lops off all the unnecessary branches of superfluous expenses? God hath no where engaged himself to maintain any man's pride and prodigality: though he hath to supply his necessity. It is usual with God to let prodigals come to husks: yea and want them too, before they die, or return. Prov. 23.21. The drunkard and the glutton shall come to poverty. It is a fault in those that gain by it, to let their customers have as much wine as they will call for, when they have had enough already: A greater fault in Parents, to let them have money at will, knowing they will spend it upon their lusts. It is not then to be expected, that God who hates to see men make provision for the flesh, should bind himself to give them wherewithal to do it. As therefore we would be sure of food and raiment, let us wisely consider what must be spent, and what may be spared. Frustra fit per plura. He that requires superfluities, is like to want necessaries; but he may build upon a supply of necessaries, who hath learned to pair off all superfluities. They are desires of Gods own creating, (and in such a measure) which do call but for necessaries, as food and raiment: and therefore he that made these desires, we may expect will satisfy them. But when we crave supersluities, it is sin that opens its mouth wide, yea which enlargeth it like hell, and what reason is there that God should fill it?  
And as we must be frugal, in case we would be sure of food and raiment; so one good way is to be merciful, and ready to distribute to the necessities of others, so long as we have wherewith. Frugality and charity may well stand together. It is no ill husbandry to lend what we can spare upon infallible security, and for great advantage. He that gives to the poor, lends to the Lord. And if the principal be but a cup of cold water, he shall have consideration for it. Matth, 10.43. He shall in no wise lose his reward. See Pro. 11.24. There is that scattereth, and yet increaseth. Can a man reap, unless he first sow? or reap liberally if he sow but sparingly? Who so shall read Psal. 41.1, 2, 3. will find that one of the best ways never to want ourselves, is not to let others want if we can help it. He that considereth the poor, God will consider him; though he have neither strength, nor certainty of friends, or money to help him, or hardly one that he can promise himself will make his bed for him. Where the three last mentioned qualifications do meet in Diligence, Frugality, and merciful disposition, it is seldom, if ever seen, that God doth suffer such persons to want necessaries: though saving grace, and the true fear of God be not found in them.  
But if any desire yet further security, as for matter of food and raiment; let them consider what is spoken. Psal. 104.27. These wait all upon thee, that thou mayst give them their meat in due season. Thou openest thy hand, they are filled with good, viz. Those innumerable creeping things, both great and small, which are in the Sea, spoken of v. 25. also The young Lions which roar after their prey, and seek their meat from God, spoken of v. 21. also, Psal. 145.15. The eyes of all wait on thee, thou givest them their meat in due season. Thou openest thy hand, and satisfiest the desire of every living thing. Here we shall do well to remember, what the Apostle saith, Doth God take care for Oxen? that is, doth he not take more care for Mankind, than for Oxen? If then he feed them (and creatures of less use than they) may we not conclude, he will much more feed us! may not these words of David, Psal. 23.1. afford us some relief, The Lord is my shepherd, I shall not want. Is not God a shepherd to other of his people, as well as he was to David? Yea are we not in some sense his sheep, as we are meerlie his creatures. Psal. 100.3, It is he that made us, and not we ourselves: we are his people, and the sheep of his pasture.  
Should not the extraordinary ways which God hath taken to supply men with food and raiment, when ordinary means have failed, be some stay to us? When the Israelites wanted bread in the Wilderness, did not God rain down Manna from heaven? and when they wanted water, did he not give it them out of the rock? and whereas there was no clothing to be had there, did he not keep their garments from waxing old, and make them serve them forty years? Did not God say to Elijah, 1 King. 17.4. I have commanded the Ravens to feed thee; and accordingly they brought him bread and flesh in the morning, and likewise in the evening. v. 6. The widow of Zarephath had but a handful of meal in a barrel, and a little oil in a cruse for herself and her son, when there was yet three years' famine to come: so that she reckoned but upon one good meal, and so she and her son to lie down and die; and out of that the Prophet did demand a cake for himself, v. 13. 〈◊〉 yet did he assure her, that the barrel of meal should not waste, nor the cruse of oil fail, till the Lord sent rain upon the earth; and accordingly it came to pass, v 16. Who knows not the story of Christ his seeding five thousand with five loaves and two fishes? Mat. 14.19. and yet there was enough, and to spare. I have somewhere read of a good man, who in the time of the siege and famine at Rochel was kept alive by a Hen that came every day and laid one egg, one or more in the place where he ledged. Nor do I doubt but there are many true stories of as remarkable supplies vouchsafed to such as were destitute of ordinary means. Is not God the great householder of the world, from whom the whole family in heaven and earth is named? and do you think he will starve those that are of his family? howbeit he hath told us, that he who provides not for his own household is worse than an Infidel? Is not the earth the Lords, and the fullness thereof? Are not all the beasts of the forest his, and the  upon a thousand hills? Psal. 50.10. And will he starve us (think you) either by the want of food or raiment; whilst he hath such an overplus of all needful things wherewith to supply us? What father would see his child want, whilst he had more than enough to give him? If we then that are evil will not let our children want whilst we abound, shall we think so hardly of God? what if God hath put the world into other men's hands, and not into ours? hath he not the hearts of those men in his own hands, and can he not enlarge them towards us, when and as far as he pleaseth? He can make enemies not only to 〈◊〉 peace with us: but to be kind to us. Psal. ●●. 46. He made them also to be pitied of all them that carried them captives. The barbarous people shown us no little kindness, saith Paul, Acts 28 2. How easily can God persuade even Egyptians to part with their Jewels & Earring, to his people; how much more Israelites to one another? He that can make enemies to become our friends, how much more friends to be friendly? Though men be very hard, he can as well make them secure us, as fetch water out of a rock? It is ordinary with God to make them show his people most kindness in their extremity, from whom they did little or least expect it. Those whose hearts were shut towards us in the time of our plenty, shall (it may be) be wide opened in and under our necessity. A friend is said to be made for Adversity: and God makes those friends for his people at such a time, though at other times they were not such. Elijah could lest expect to be said by a Raven, of all creatures (from whose aptness to take, rather than give, comes our word ravenous) neither did the Ravens do any thing for him till the famine came: but then they were his good purveyors (as God would have it) that brought him all his provision. We shall never know what friends God will raise us up till we stand in need of them. God will be seen in the mount: that is, just in the time of extremity; for than is his opportunity.  
David tells us that he had never seen the righteous forsaken, nor his seed begging bread. Psal. 37.25. yet he saith, he was an old man when he made that observation. If his experience satisfy us not, let us consult our own. Have we seen that which David never saw in this kind? Take but the seed of the righteous for their righteous seed, and give instance if you can of any of them that have wanted bread, or made a trade of begging it? As for vain prodigals: it is fi● they should be brought to husks, and not have a belly full of them neither; nor is there any likelier way to bring them home. But it is not God's manner to deal so with others, especially at a time when there is bread stirring in the world; (I mean when there is no public famine, or when the earth yields its increase as at other times.)  
If God bring famine upon a Nation: if he turn a fruitful Land into barrenness; I cannot say, but in that case some truly righteous persons may die by famine (as well as others by pestilence) but there are several things to relieve us against that kind of fear.  
First, the case of famine is rare and extraordinary. Few rich men torment themselves with fear of want; though if a famine come, such as was in Samaria, they must want bread as well as others; because it will not be to be had for love or money. But think they God seldom visits a people with cleanness of teeth, or comes riding to them upon his pale horse, to kill with hunger, as it is Rev. 6.8. and why should we torment ourselves with fear that he will do so?  
Again, if good men perish in and by a common famine, it is because they fail in some, or other condition to which the promises of being kept alive in famine, are made; as namely, they want faith to trust God for bread in a time of famine, and so it comes to pass that they want bread: but if that and other conditions on which the promises of supplies are suspended were performed by them; God would sooner rain down bread from heaven, than suffer them to starve. So that you see good men have a conditional security for bread, even in a time of famine. But in case, through their failing in some part of that condition, any of them should come short of the promise; here is this to comfort them, that if God do bring them to husks, yea to want a bellyful of husks who yet are no prodigals; that is no unrighteous or ungodly persons (as to the main) it is for no worse an intent than to fetch them home, so much the sooner to their Father's house, where is fullness of bread; that is, to heaven where is fullness of joy. But methinks the extremity of men's fear as to want, might be taken off, by considering that if they be but diligent, frugal, mercifully inclined, but especially if the true fear of God be before their eyes, they need not doubt of bread, according to the experience of Gods dealing with others, save only in time of Famine: nor shall they want it then, if they have but hearts to trust God for it. If there be bread in the Land, you shall have part of it. If you can show no instances to the contrary, why should you not believe it? If there be no bread in the Land, but an universal Famine; rich men must want as well as you, who yet fear no want, because they perplex not themselves with the supposal of a Famine, which they hope never to see.  
A little more to shame our mistrust of Gods giving us food and raiment. Let me quote one other Text, and it is Rom. 8.32. He that spured not his only Son, but delivered him up for us all, how shall be not with him also freely give us all things? Had we not a World of unbelief to deal withal, many things I have said in this Chapter, might have been spread: but as the case stands with many, all I doubt is little enough to shore up, and to underprop their tottering faith; which knows not how to trust God, no not for food and raiment. We little think how we reproach and undervalue God, whilst we suspect that he will not so much as feed and  us. Doth not the Scripture say, that our Maker 〈◊〉 our husband? If a Woman marry a rich Ma●able to maintain her liberally, and yet vex herself with a conceit, that he will not find her things necessary, and think he can never give her promises and assurances enough, that she shall never want  and victuals whilst he lives, what a woeful disparagement would he take it for? you think me very cruel, unnatural and sordid, (would he say) and though that thought be without ground, I know not how to persuade you otherwise. It is not usual with Parents to promise their children over and over that they will not starve them, the children that have honest and able Parents use to take that for granted. 〈◊〉 only our unbelief that hath extorted from God so many promises of that nature, whereby though we greatly dishonour him, yet is he pleased to condescend to our weakness. Where shall we find faith to believe those words, Luk. 12.32. It is your Father's pleasure to give you the Kingdom: if in the mean time we cannot trust God for so much as food and raiment? possibly we shall have it but from hand to mouth: to day shall take no care of to morrow; but then to morrow shall take care of itself. Sufficient for the day shall be the supply; as well as the trouble thereof.  
Lord sith then I have promises, providences, experience of thy dealing with others, consideration of divine attributes and relations, with several other things to secure me against the fear of absolute want: let me never dishonour thee, or perplex myself with the thoughts of any such thing. Let my only care be to live in my Father's house, and to carry myself always as in his sight, and I shall never want a belliful of husks, nor yet have mere husks, (for thou feedest not thy children like swine) wherewith to fill my belly. Every thing that is good is not good for me: neither is the best of earthly things always best for me, (no more than the best liquors are for him that is in a fever.) Give me to walk in integrity before thee, and then I know thou wilt give me every thing that is good for me: for thy promise is, to give grace and glory, and that no good thing wilt thou withhold from them that walk uprightly. Can I expect to eat bread in the Kingdom of God, as the phrase is, Luke 14.15. and think that God will not give me bread to eat in this World? can I believe I shall be one day clothed upon with an house which it from heaven, as it is called, 2 Cor. 5.2. and yet think that God will deny me such clothing, as my body stands in need of? he hath given life, it not that more than meat; a body, is not that more than raiment, Mat. 6.25. he that hath given the greater, will he not give that which is less? Our Heavenly Father knows we have need of food and raiment, whilst we are in this World, and cannot live without it, vers. 32. Lord give me but to trust in thee, and to do good: and as thou hast said, so I believe, verily I shall be fed.   

DISCOURSE VI Of a good conscience being a continual feast.  
HOwever it comes to pass, the vulgar (and seemingly mistaken) quotation of the close of that verse, Prov. 15.15. viz. in these words, A good conscience is a continual feast, sounds much more spiritually, and like a saying of the Holy Ghost, than doth that translation which is usually given us, viz. in these expressions, He that is of a merry heart, hath a continual feast; which they that know no mirth but that which Solomon calls madness, will be apt to wrest to a very bad sense. The word translated merry, is in the Hebrew Tob, which signifieth good, which is a better word in common acceptation than is the word merry: (for that is but too liable to an ill construction) & may I take liberty to alter but that one word, and render the Hebrew Text verbatim word for word: A good heart, a continual feast; when we have compared it with the context, it will easily enough appear that the true sense and meaning is, that which is generally understood by such a saying as this, in that a good conscience is a continual feast. For (if I mistake not) that Proverb is seldom used; but by a good conscience is intended, a conscience not accusing, but excusing; not testifying against us, but with us, and for us, a conscience speaking peace, and such as is a comfort and a rejoicing to us. That Solomon by a good heart doth intent such a conscience as that; the opposition in the foregoing words seemeth to imply; All the days of the afflicted are evil: but a good heart, etc. intimating thereby, as if good were here opposed to grieved, wounded, afflicted: which interpretation is also countenanced by what followeth, ver. 16. Better is a little with the fear of the Lord, than great treasure and trouble therewith, probably meaning trouble of mind and conscience for the ill getting of it; for other kind of trouble there may be where there is but a little, and that both gotten and enjoyed in the fear of God. And now we know what it is that Solomon here styleth a continual feast, we may be able to speak to those who having with Dives fared deliciously every day (which now they are not able to do as formerly) think it cold comfort to be told of mere food and raiment, and would be fain feasting again, if they had wherewithal. Feast we may, and that not only now and then, but every day in the year, and every hour of the day, (and upon greater delicacies than any feast commonly so called consists of) if we can but get that good conscience Solomon speaks of to feast withal. Indeed there is no contentment but a good conscience, our bodies admit not of a continual feast: but our souls do. A full stomach loathes the honey comb. But there is no satiety in those dainties, which conscience feeds upon: much less can we surfeit with them. As those that have but almost dined, feel no troublesome sense of hunger, and yet could eat more: so a good conscience, though it have that already, which may suffice, yet is always left with a wholesome appetite.  
What can be desired, or what is ever enjoyed in a feast, but good cheer, good company, good discourse, mirth, music (now and then) as an help to mirth, and above all hearty welcome? I am deceived if a good conscience do not afford all and every of these. Good meats and good drinks are that we count good cheer, and if our meats and drinks be both for health and delight, then do we account them good. A good conscience affords both meats and drinks, (as they may properly enough be called) as wholesome and as delightful as can be wished. Meats and drinks, such as our bodies feed upon, there are none in Heaven. Yet something so called there is, else why is there mention of eating bread in the kingdom of God? Luke 14.15. or why doth Christ speak of drinking of the fruit of the Vine new in the kingdom of his father? Mat. 26.29. The bread of comfort, the Wine of joy, is that which Saints and Angels feast upon in Heaven; and the same for kind, though not for degree is that of a good conscience. It spreads a Table with first, second and third course. It's presenting us with a well-grounded persuasion of our being delivered from the wrath to come, as the Apostle saith, we are not appointed to wrath, that is as it were the first course: it's witnessing that we are not only not children of wrath, (which alone would be a great comfort to be assured of) but also that we are the children of God, (as the spirit of God is said to witness with the spirits of God's children) that is the second; and then its telling us that it is our father's pleasure to give us, even us, a kingdom, and causing us to rejoice in hope of the glory of God, that is the third.  
Nor is a good conscience better cheer than it is good company. As a bad conscience is the worst companion in the World: so a good conscience is the very best, unless it be God himself. He that hath it, is many times never less solitary than when he is most alone, that is the best company that is both profitable and pleasant: and so is a good conscience; it hath that property of a good companion, amongst others, it will find good and pleasant discourse. What Solomon speaks concerning the Law of God, taught by parents to their children, Prov. 6.22. When thou goesh it shall lead thee, when thou awakest it shall talk with thee. So will a good conscience. An evil conscience finds such discourse as men have not patience to hear, like Micaiah, it never prophesieth good: but a good conscience commends without flattery, and tells those stories than would not be grievous to a man to listen to from morning to night. It speaks like God in his sentence of Absolution, well done good and faithful Servant. No man can frame a discourse so delightful, as are the whispers of a good conscience, speaking peace and pardon to us in the name of God. Where such company and such discourse is, there can want no mirth, taking mirth in the soberest sense, for comfort and refreshment; yea it will make the heart more glad than they whose wine and oil increase.  
And as for music; all the voices and instruments in the World cannot make such melody as a good conscience. If a man had all those Men-singers, and Women-singers that Solomon had, Eccles. 2.8. their best notes were not comparable to this.  
Nor is it hard to make out how a good conscience can and doth give a man hearty welcome. For as Christ in several senses is both Priest, Altar, and Sacrifice: so is that, both our feast, and our Host, our entertainer, and our entertainment. Conscience doth as it were grudge a wicked man, both his meat and his mirth, but to a good man it saith, eat thy bread with joy, and drink thy wine with a merry heart, for the Lord accepteth thy person. Conscience bids much good may do him with all he hath, and tells him in the name of God, he is as welcome to it as his heart can wish, and hath it with as good a will. We count those men best able to feast, that have as we say every thing about them and within themselves, Corn, , Poultry, all of their own, Dove-houses, Warrens, Parks all within their own grounds, Ponds affording several sorts of fish, Trees yielding all sorts of fruits, etc. Such is he that hath a good conscience, he hath all materials for feasting within himself, and therefore may afford to do it, Prov. 14.14. A good Man shall be satisfied from himself. Viz. from the consciousness of his own integrity. As Paul saith, this is our rejoicing, viz. the testimony of our conscience, etc. He that hath this, hath meat to eat that the World knows not of, and such meat as he would not exchange for all the rarities and varieties that are at Emperor's Tables. He blesseth himself, or rather God, when he thinks how much happeir he is than the World takes him for, and how much better he fares than the World knows of: whereas they do or may blush, and inwardly bleed to think how much happier they are thought to be than indeed they are. I might add, he that feasts upon a good conscience, hath that kind of meat which is also sauce for every thing, whereas others have the same sauce that spoils all their sweet meat.  
But possibly I cannot say more of the happiness of a good conscience, than many can easily believe, from the experience of a bad one, and the misery they have felt by means of it. A good conscience think they were an excellent feast indeed if we had it. There is none like that, but as Saul said, the Philistims were come up against him, and God was departed; so they, The Fire is come up against them, and hath taken away what they feasted on before; and as for a good conscience they wish they had it, but they have it not. Such a sound spirit would bear their infirmities, but for want of it, they are not able to bear them. Were I sure such men were in good earnest, to look after that good conscience which they confess and complain they want; I would tell them for their encouragement, that there is a way for a bad, yea a very bad conscience, to be made good; as well as a good one to be made better. Who can think that Paul had always a good conscience? the Scripture telling us that he was sometimes a persecutor, an injurious person, and a blasphemer; yea, that he did compel others to blaspheme. Acts 26.12. considering that he had his hand in the death of many of God's Saints. Acts 26.12. Many of the Saints did I shut up in prison, and when they were put to death I gave my voice against them. But manifest it is, that he had a good conscience afterwards; therefore I say there is a way for a very bad conscience to be made very good, and blessed be God there is so.  
It is against Scripture to say, that a conscience once deflowered can never recover its virginity. He who himself was born of a virgin, can reduce that conscience to a virgin state, which hath been the mother of many heinous sins. Hab. 9.14. If the blood of bulls and goats, and the sprinkling the ashes of an heifer sanctifieth to the purifying of the flesh: how much more shall the blood of Christ sanctify your conscience from dead works, to serve the living God? It is sin alone that defiles the conscience, and makes it evil: Now sin is either immediately against God, or immediately against our neighbour, that is, against men: and that also is against God ultimately, though not firstly and only. Therefore David confessing his sin in the matter of Vriah, saith to God, Against thee have I sinned. He that would have a good (that is, a pure and peaceable conscience) must, if he be able, satisfy men for the wrongs and injuries done to them: as Zacheus resolved to do; or if he be not able, he must be sincerely willing and desirous so to do, and fully purpose it in his heart, if God shall ever make him able. For nisi●restitutur oblatum is an old and a true rule (that is, either actually or intentionally) non remittitur peccatum. But as for the injury done to God by sin, either immediately or mediately, that no mere man is able to satisfy for, though he could give thousands of rams, and ten thousand rivers of oil, or would give the fruit of his body for the sin of his soul: Therefore as to that there is no way to get our sins carried into the land of forgetfulness, but by laying them by faith upon the head of Christ, who was tipified by the Scape-goat under the Law; no satisfaction to be tendered for them, but that which Christ our surety hath made and intended for the use and benefit of them; and them only who do or shall believe in him, and by repentance turn from dead works to serve the living Go● Col. 1.14. In whom we have redemption through his blood, even the forgiveness of sins.  
When these things are once done, namely, when care hath been taken to satisfy men, so far as we are able, for the wrongs done to them: when we have looked upon him whom we have pierced by sin, and truly mourned, when we have confessed our sins, and forsaken them, both actually for the present, and in sincere resolution for ever after: and when we have lifted up all eye of faith to Christ, as to the antitype of that brazen serpent, which was lifted up in the wilderness, as he that is able to take out the sting of sin out of the fiery serpent; and by faith laid hold upon his grace, as upon the horns of an altar: I say, when this is done, then is that conscience which was bad, become purely good; and when we can reflect upon what we have done, then do they become not only pure but peaceable, and consequently good upon all accounts. Now I see not what notion can be more comfortable to those that have brought a bad conscience into a bad condition than this, that a conscience extremely bad may be made good: that which is impure may become very pure; and that which is unquiet, may become calm and peaceable, yea full of joy and triumph.  
This premised, I think it no hard matter to tell many a man how he may be much more happy in a mean and impoverished condition, than he had wont to be in midst of all his plenty and prosperity. Get but a good conscience instead of a bad one: Get but peace within, (viz. that peace which passeth all understanding:) get but the pardon of thy sins, and the well-grounded persuasion of that pardon: get but a vision of thy sins as drowned in the red sea of Christ his blood: get but to look upon God as thy friend and father, and upon death as none of thine enemy (and where it is no enemy, it is and will be a great friend;) get but the Spirit of God to witness with thy spirit that thou art the child of God: get but this for thy rejoicing, which Paul had, viz. the testimony of thy conscience, etc. and let me be miserable for thee, if thou who hast wanted these things in times past, when thou hadst the world at will, when once possessed hereof, dost not become more happy in the enjoyment of mere food and raiment, than ever thou wert formerly, when waters of a full cup were wrung out unto thee. Some have said, Bread and the Gospel are good cheer: It is as true, that brown bread and a good conscience are so. He that hath those two, will find no cause he hath to complain. And as the Prophet speaks, Isa. 33.24. The inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity: so neither will men repine that they are poor and despicable, and otherwise afflicted, if they come but once to know for certain that they are pardoned.  
The true reason why many men do want so many outward good things, as namely so much wine, so much company, so much recreation, etc. is because they want better consciences: had they more of a good conscience, to cheer and to refresh them, they would need less of other things. If Saul had not been possessed with an evil spirit, be had not wanted David to have played to him upon the Harp, 1 Sam. 16.16. One saith, that the life of a wicked man is a continual Dversion. If men were not wicked, they would not need the one half of those diversions which they betake themselves to, as reliefs against the sting of an evil conscience. Notable is that counsel of the Apostle, Eph. 5.18. Be not drunk with wine, wherein is excess: but be ye filled with the spirit. v. 19 making melody in your hearts to the Lord. When men want the comforts of God's Spirit, and melody in their own hearts, they would supply that defect, if they knew how, with more than ordinary refreshments, from those good comforts of God which do gratify and entertain their senses; and thence probably it is that St. Judas joins those two together, Judas 19 Sensuel, having not the Spirit. They that frequently use Cordials, are supposed to be apt to faintings: for others had rather let them alone. Wine is observed to be a narcorick or stupifying thing, (witness the proneness of men to fall asleep when they have drunk freely of it) and it is to be feared, that many do use it but as opium to conscience. Now as Physicians say, the body is much endangered by the over-frequent use of opiates, natural opiates; so is the soul much more by those things which cast it for the present into a dead sleep; for they do but keep that worm from gnawing at the present, which will afterwards gnaw so much the more, and never die; stupifying things remove not a disease, but fix it so much the more.  
I see then, O Lord, what men must do if they would not only think themselves happy, but be so indeed, if they would not be like hungry men that dream they eat, but find themselves empty when they awake, or thirsty men that dream of drink, but awake and find themselves deceived. Isa. 29.8. If they would feast in good earnest, it must be by means of a good and quiet conscience. That men may want though they have houses full of Gold and Silver: that men may have, though Gold and Silver they have none. Riches cannot give it: poverty cannot hinder it. I am or would be at a point, whether my body feast at all, more or less; but for my soul. I desire not only a good meal now and then, but that continual feast of a conscience both pure and peaceable. I prefer that to all the far fetched and dear bought varieties of fish, flesh, and fowl, which are at Prince's tables. I see then men need not bid adieu to feasting, or reckon upon a bare commons after all the spoil this fire hath made. They need only change their diet for that which is much better than they had wont to live upon, and they may feast hereafter ten times for once they did heretofore, and be said in a nobler sense than ever Dives was, to far sumptuously every day. Peace of conscience is a feast of fat things, full of marrow, and of wines on the lees well refined, as I may allude to Isa. 25.16.   

DISCOURSE VII. Of getting, and living upon a stock of spiritual comforts.  
AS it fareth with children whose nurses have milk enough in both breasts, but one is much hardet to be drawn than the other; they would willingly lie altogether or mostly at that breast which may be drawn with most ease: so with many Christians who have an interest both in Spiritual and temporal things, wherewith to solace themselves, they are too too prone to live upon the breast of their worldly comforts, which may be sucked (as it were) by sense; rather than upon that of their Spiritual privileges and advantages; which breast (though much the sweetest and fullest) can not otherwise be drawn than by the exercise of faith. Now sad experience convinceth us, that it is much more hard to exercise our faith, than to use our senses; even as to draw water out of a deep well with a heavy bucket, is nothing like so easy, as to fetch it out of a cistern, where 'tis but turning the cock and the work is done.  
The objects of faith are things remote, and the eye of faith is in its kind more weak than that of sense: and to a weak eye it is much more difficult to view things that are at a great distance, than those that are near at hand. The advantage of a high place, a clear day, and (it may be) of a prospective-glass to boot, may be all little enough to make us discern those things which are afar off: but without any such helps, we can easily espy those things which are close by us; as are the objects of sense compared with those of saith. Why did that good man cry out, Lord I believe, help thou my unbelief? Mark 9.24. but that he found difficulty in the exercise of faith? How come it to pass that Christ upbraided his eleven Disciples all at once for their unbelief? Mark. 16.14. but for the same reason? They did not believe those that said they had seen Christ, after he was risen (though he had told them he would rise again the third day) but had they seen him themselves they would not have doubted of it.  
The exercise of our faith is opposed by sin and sathan; so is not the use of our senses. Now men finding it no easy thing to set faith on work, and to keep that hand in ure, and in action, without which they cannot fetch in the comfort of their spiritual privileges (for the Scripture speaking of Christ saith, In whom believing, we rejoice; intimating, that without faith there can be no true rejoicing in Christ) and speaking of faith, 
Heb. 11.1.  saith, that Faith is the substance of things hoped for, and the evidence of things not seen; implying, that such things are no otherwise reallized and evidenced to us than by faith, and consequently not otherwise the matter of our joy than as faith makes them so. I say, men finding it so hard a work to believe, and to fetch in their comfort that way; too often content themselves with that meaner and lower kind of comfort, which more easily flows in upon them, and which doth as it were follow them as the rock, meaning the waters out of the rock are said to have followed the Israelites in the wilderness. Hence it is that whilst the world smiles upon them, they are apt like the fool in the Gospel, to sing requiems to their souls, because they have laid up in store for many years, and their barns are full. And hence it is that when God doth strip such men of earthly enjoyments, and as it were dry up that breast; even many good men are for the present at a very great loss: not that they want interest in better things than are taken from them, but because they have disused themselves from sucking at that harder, but sweeter breast, which God hath provided for them, and doth always continue to them. They have not accustomed themselves to live by faith, and now they are to seek how to do it. These men of might for the present cannot find their hands. As we grow up we forget to suck, because we have not used it of a long time, and so in this case.  
How necessary is it then for Christians, even whilst earthly enjoyments last, to inure themselves to live upon the hopes and expectations of heavenly good things? As Popish Priests put off the Laity with but one element, giving them the bread in the Sacrament, but denying them the Cup (which is as due to them, and rather more refreshing:) so do many serve themselves; feeding upon the bread of their temporal possessions, whilst they refrain the wine of those blessed hopes and expectations (as to another world) which belong unto them. But how much better were it for them to receive in both kinds? It is good (as our Proverb saith) for men to have two strings to their bow. What great heir contents himself with thinking only of that small allowance which he enjoys, being under age, and doth not please himself with musing how much greater things he is like to enjoy hereafter? who that hath both Viol and Lute, and can play excellently upon both, would let his Lute, which is the sweeter instrument of the two, hang by the walls and use his Viol only, because that is easier to be played upon of the two? Who would pluck only the sowrish grapes which are at the bottom of his Vine, because they are next at hand, and mean time neglect those ripe clusters, which are at the top, because he cannot reach them without a ladder, and the pains of climbing? he enjoys not the one half of what he might, who lives only or mostly upon the worse half of his enjoyments; like a man that should always live in one of his houses, every way less convenient and pleasant, and suffer another that doth far transcend it to stand always empty.  
To what end hath the spirit of God made any of us to know the things that are freely given us of God, if we solace not ourselves with the remembrance and consideration thereof? even then when God hath filled our cup with worldly good things, if not made it to run over. Should we draw waters from those upper Springs whilst the nether flow plentifully? and are we not as much or more concerned to do it, when the nether springs are dried up? when the Figtree blossoms not, and there is no herd in the stall, woe unto us if we know not then (at leastwise then) how to rejoice in the Lord; and joy in the God of our salvation: hast thou interest in better things, and wilt thou not live upon the comfort of them: no not at a time when thou hast nothing else in effect to live upon? what had become of David at Ziglag, if he had not encouraged himself in the Lord his God? So elsewhere, when David saw his house declining; (which made him say, though may house be not so with God) did he not comfort himself with this, that yet God had made with him an everlasting Covenant? who brings not out his old gold and precious Jewels to help himself withal, when all he had besides, is spent or taken away? shall all creatures be wiser than we? Dogs know their remedies when surfeited, viz. that they call Dog-grass: and Toads, when poisoned, theirs (viz. Plantain) and fall to them, if they be to be had. Is not an interest in spiritual things, if we have that, the only relief we have in the loss of all our temporal comforts? and shall we not make use of it? if a man have white bread to eat, would he suffer himself to be starved, because he hath no brown? will he keep it up in his Cupboard when he hath nothing else to eat? if you have a sort of comforts to live upon, besides those which are taken from you, live upon them: never lie down and die whilst you have wherewithal to live, yea and to live nobly.  
A stock of well-grounded spiritual comforts, or a well-bottomed hope of glory will maintain a man at a great rate, though he have little else; yea like a Prince, if it be well improved. Have you not known men live cheerfully and joyfully upon the expectance of great things in reversion, though they have had but little in possession? One would think the assurance (or what is next to it) of a Crown and Kingdom, after a short time of suffering, should raise and revive us more than the present fruition of a great Lordship, being all that ever we look for. He that upon Scripture-grounds believes himself to be an heir of heaven, let him but reflect upon what he believes, and that alone will be a heaven to him upon earth.  
But do I not hear some say, they want a stock of spiritual comforts, or grounds of comfort; they have no upper Springs to fetch water from, none of those Rivers which make glad the City of God, and therefore it is that their hearts fails them in an evil day. Yea doubtless therefore it is that their hearts do fail them, because they either have not an interest in God, or if they have, they know it not. Now as that holy man said to his friend touching assurance, verily assurance is to be had, and what have we been doing all this while? so say I to you, verily an interest in God is to be had, and see that you labour for it. It was a great fault and oversight not to look after it whilst we had a confluence of other good things: but now other things are taken away, it were utter madness to neglect it. From this time forward make it thy business to get an interest in eternal mercies, the sure mercies of David, and to know that thine interest; and then live upon the comfort of it: and then thou that never hadst it before, though God have cast thee (as it were) from the throne to the dunghill, even upon that dunghill shalt thou live better than ever thou didst in all thy life before. Doubtless a man may live more happily upon a great deal of assurance, having but a small pittance of other things, than upon great abundance of worldly enjoyments, having little or no assurance.  
O Lord my heart deceives me, if the consolations of God be small with me (or in my account) if I could not live more contentedly upon bread and water, with calling and election made sure, than they who have their portion in this life, do when their Corn and Wine increase. Oh why do I press no harder after that which I take my self to have so great a value for? That is the only thing that makes me fear, lest my heart should in this case deceive me. For it is not that God hath been wanting to encourage the endeavours of men in pursuit of spiritual and eternal mercies, so that we should have cause to fear our labour would be in vain; for hath he not declared he is a rewarder of all them that seek him diligently? and that to them who by patiented continuance in well doing seek glory, he will give eternal life, Rom. ●. And what more could have been said?  
I see then there are three sorts of men. Some have matter and groundwork for spiritual joy, but will not take pains to improve it; they have (as it were) the breast in their mouths, but will not draw it, because the milk is hard to come by, that is, they have good evidences for heaven, but will not trouble themselves to clear them up; and to be ever and anon reviewing and reading them over. Lord if I be one of them, give me to see how much I stand, and have stood in my own light, how much I have lessened my comforts by grudging my pains, how I might have doubled and trebled my joys, if the fault had not been my own, others there are that content themselves with a portion in this life, seeing and knowing themselves as yet to have no interest in better things. Lord how desperately do they adventure? how great a hazard do they run? If death should come and find them provided only for this present World, what would become of them? And yet there is a sort of men more desperate than these, (if more can be) and they are those who are destitute of this World's good things, and yet neither have an interest in spiritual comforts, nor yet regard to have any. God hath taken the World from them, and possibly will never give it them again, do what they can, and yet they look not after that better portion that can never be taken away from them. To such I may say, not only what will they do in their latter end, but what will they do at present, what shift can they make so much as for the present? can men live of nothing: without either heaven, or earth, God, or the creature, comforts for either soul or body? where are they but in hell, who are neither in heaven nor yet upon the earth? (in the World I mean) Surely such men care not what becomes of them. I cannot better compare them to any thing than to a ship turned adrift in a mighty storm, whose Pilot steers her no longer, but exposeth her to the mercy of winds and waves, and rocks, and sands, and it is a thousand to one if ever she get safe to harbour. Lord of all sorts of men, let me be none of this last. Let me secure one World at least, and if but one, let it be the World to come. The more thou abridgest me of earthly comforts; the more insatiable let me be in my desires of those that are heavenly? The more hungry thou keepest me, as to a supply of earthly things, the more thirsty let me be after those rivers of pleasure, which are at thy right hand for ever more. O Lord, if I want a groundwork for spiritual joy, a root of peace within myself, let me want it no longer; if I have a foundation for joy within me, but know it not: oh thou who hast given me to have it, give me also to know it; and when I once know it, give me often to review and recollect it, to ruminate and chew the cud upon it, that I may enjoy the sweetness of that, whereof I am really possessed; that I may eat the fruit of the Vineyard, which thou hast planted within me. Lord trust me with a stock of spiritual comforts: with plenty of good hope through grace: kiss me with the kisses of thy mouth, and let thy barner over me be love, and give me to sit under the shadow of thy favour with delight; and if ever I envy those pitiful worldlings that have more of this than heart can wish, but no more of any World but this, if ever I be willing to change conditions with them, (all things considered) though they be wealthy, honourable, powerful; I poor, mean, despicable: let me forfeit all again, yea take thou the forfeiture of all thy spiritual comforts again, which yet I would not thou shouldst do for ten thousand Worlds.   

DISCOURSE VIII. Of its being a great mercy to most Men, that their lives are continued, though their livelihoods are greatly impaired.  
I Have not forgotten the words of good Elijah when he fled into the Wilderness for fear of Jezabel, who sought his life, how he sat him down under a Juniper Tree, and requested for himself that he might die, and said, It is enough now oh Lord, take away my life, 1 Kings 19.4. Nor yet the words of Job to the same effect. Chap. 7.15. My soul chooseth strangling and death rather than life; nor yet that peremptory answer of Jonah, when God asked him if he did well to be angry for the gourd? who told God to his face, He did well to be angry, even unto death. Jonah 4.9. These things are not recorded in honour of any of these three Men, but as David speaks of himself; I said this is my infirmity: so may we say, these were their infirmities; they were good men, but these were bad expressions, and are delivered to us, not for our imitation, but for our warning and caution; and as the Apostle speaks in another case, 1 Cor. 10.6. These things were our examples, to the intent we should not lust after evil things, as they also lusted. But how incident is it to us to do the same thing, even to wish for death, when God hath deprived us of many comforts of life, which formerly we enjoyed: as if it were not worth while to live, unless it be in wealth, honour and prosperity.  
This is such a pernicious error, that I am very zealous to confute it, and to establish that useful principle which is contrary to it; namely, that to escape with our lives is a very great mercy; though we have no such comfortable livelihoods as we had wont to have: yea though a bare livelihood or mere subsistence be all we have. Job saith in one place, I am escaped with the skin of my teets, Job 19.20. meaning very poor and bare. As Deodate parallels it with a proverb some use, that such a one hath nothing left him but his teeth. Though it may seem a paradox, yet it is a very truth; that it is a great mercy to most people living under the Gospel, to escape (viz. death and the grave) though it be but with the skin of their teeth: that is, in as bare a condition as bare can be, and live; to live, though it be uncler poverty, disgrace, restraint, and many evils more. Whilst the pride and passion of Men suggest the contrary: Nature itself gives them the lie, and votes for living, when they vote for death: as the fable of the Countryman, doth ingenuously intimate, who being weary with his bundle of sticks, laid it by, sat down and wished for death: death over hearing him, came and desired to know what he had to say to him. Nothing, replied the Countryman, but that thou wouldst help me up with my burden. Showing that he was more willing to take up his burden again, than to lay down his life. Why should a Man give all he hath for his life, (Job 1.) if life be nothing worth, when all a man hath is gone? Were the enjoyment of honour, riches, pleasure, the only or the greatest end of life: when those were once taken away, it would be scarce worth while to live; nay death might be more eligible of the two: but seeing the great ends of life are such things, as are as much within the reach of those that are poor, despised, afflicted, and that never eat with pleasure, as the phrase is, Job 20.25. As those who are rich, renowned, abounding with pleasures, whose breasts are full of milk, and their bones moistened with marrow, who are wholly at ease and quiet; as it is expressed, Job 21.23, 24. I say, forasmuch as the great ends of life are as pursuable, and as attainable by the former, as by the latter of these; as well the afflicted, as the prosperous aught to look upon the continuation of their lives, as a very great mercy.  
Surely the great ends of life are; that whilst it is called to day we should mind the things that concern our eternal peace: that we should seek after God, if haply by seeking after him we may find him out, Acts 17.27. That we should lay up a good foundation for the time to come, that we may lay hold on eternal life, 1 Tim. 6.19. That we should now sow what we desire hereafter to reap, viz. To the spirit, that we may of the spirit reap life everlasting, Gal. 6.8. that we might fight a good sight, finish a good course, keep the faith, and so become assured, that henceforth is laid up for us a crown of righteousness, 2 Tim. 4.7. These are the things which God did principally aim at in bestowing life upon Men, and to which he would have all the good things that Men enjoy, subordinated: yea and all their evil things made some way or other subservient: these are the greatest improvements that can be made of our lives, and the best uses we can turn them to; therefore these are the great ends of life. Had Moses thought otherwise, he had not esteemed the reproach of Christ, greater riches than the treasures in Egypt: or chosen to suffer affliction with the people of God, rather than to enjoy the pleasures of sin for a season, Heb. 11.25.26. Job could easily have answered that question which himself puts, Job 3.20. Wherefore is life given to the bitter in soul which long for death, which are glad when they can find the grave? I say he could easily have answered his own question, if he had not been in too great a passion; for he knew full well that the great ends of life were those that I have mentioned, and therefore resolved accordingly that all the days of his warfare he would wait till his change should come, viz. preparing for it, as one that did remember, that if a Man die, he shall never live again, viz. to amend the errors, and to supply the defects of his former life, Job 14.14. Now what should hinder but that a poor Man may pursue such ends of life, as well as one that is rich: yea the Scripture speaks, as if it were harder for a rich Man of the two: Luk● 15.24. when Jesus saw that he was sorrowful, he said, How hardly shall they that have riches enter into the Kingdom of God? It is easier for a Camel to go through a Needle's eye, than for a rich Man to enter into the Kingdom of God. But if the poor man say; whilst I seek the Kingdom of God, what shall I do for other things in the mean time? Let him take an answer from our Saviour's mouth, Mat. 6.33. Seek ye first the Kingdom of God, and the righteousness thereof, and all other things shall be added unto you.  
I have spoken to the great ends of life, and the attainableness of them, as well by persons of low as of high degree. But alas how few in comparison of the lump of mankind, or of Men called Christians, have yet attained those end; for which they live. viz. have laid up a good foundation for eternity, etc. and they are yet fewer who are able to say they have done it. For some may have attained thereunto, and yet not know it. How unsafely do they die, who die before they have attained the ends for which they did live? and how uncomfortably must they also die, who die before they know they have attained them? Therefore I say it is a great mercy to the greatest part of Men and Women to be reprieved from Death, and from the Grave. David as good a Man as he was, begged hard for this, Psal. 39.13. O spare me that I may recover strength, before I go hence and be no more, yet was his condition at that time very afflicted, for he saith, vers. 10. Remove thy stroke from me, I am consumed by the blow of thine hand, vers. 11. when thou dost correct man for iniquity, thou makest his beauty to consume away like a moth. Which he seems to speak of, as his own case at that time, when he cried out, O spare me before I go hence. Is it not with most people in the World, as with idle Boys in a School, at a time when their Master is absent? when it is almost time to give over, they have scarce looked into their books, or done any thing they came for, but played all the while? How necessary is it for such Men to live a little longer? How sad would it be with them, if God should say to them, as to that secure fool: This night shall thy soul be required of thee? were they sensible of their own concernment, would not such men prise a little time in the World, as those poor Levellers did, that were shot at Burford about ten years since: Oh that they might live but one day, or but one hour longer to enjoy those Ordinances of God, which they had formerly despised: or as she that in horror cried out upon her deathbed; Call time again, call time again? If life be necessary for thee, as (if thou hast not yet attained the ends of life, I am sure it is more necessary for thee than any worldly thing) by how much it is more necessary that thou shouldst be saved, than that thou shouldst be rich or honourable. I say if life be more necessary for thee than riches and honour, and any thing of this World, as it is, because upon that moment eternity depends: then hast thou cause to look upon it as a great mercy, and to be very thankful for it.  
May it not be said of some men that are dead & gone, that if they had died but one year, or one month sooner, they had been damned? The last year, or the last month was more to them than all their life before, for that they were born (I mean born again) not long before they died. He that can cause the earth to bring forth in one day; and a Nation to be born at once. Isa. 66.8. How great a change can he make in the souls of men in a very short time? Yea, I remember an excellent Divine of our own, hath a passage to this purpose, viz. That one day spent in serious meditation of God and Christ, the joys of Heaven, the torments of Hell, the evil of sin, the excellency of grace, the vanity of the creature, the necessity of regeveration, and such like things, might contribute more to the conversion and salvation of a sinner, than all that hath been done by him in all the time passed of his life, though possibly he hath lived many years in the world. We shall never know what the worth of life, and of time is, till we come to improve it to those high ends and purposes for which God hath chief given it: as namely, unto making our calling and election sure, etc. but when we have done, finding how great a pleasure a little time hath done us; of what unspeakable use and advantage it hath been to us, we shall reckon ourselves more bound to God for it than for any other temporal enjoyment; we shall think a little time (to speak in the language of our Proverb) to have been worth a King's ransom. Consider life as an estate of hope, (as Solomon saith, Eccles. 9.4. To all the living there is hope) and death to the wicked as a hopeless state. Job 27.8. For what is the hope of the hypocrite, though he have gained; when God taketh away his soul? and than tell me if it be not a great mercy, but to live? But on the base heart of man, that will not suffer him to know how great a mercy life is, because it will not serve him to improve it! A life so spent as multitudes of people do spend theirs, will prove a curse rather than a blessing, as having done little in it, but treasured up wrath against the day of wrath. Nor is it ever to be expected that they will bless God for life, who have cause to curse the time that they have lived (though all through their own default.)  
He that would comfort himself in the thoughts of his being yet alive, and take it for a great mercy that his life (though little else) is left him for a prey; let him sit down and consider, what earnings he may make of that time which is left him in the world, be it little or much. If from henceforth he shall set his face towards Zion: set out in the ways of godliness: give up his name to Christ: engage in the work he came into the world about: enter upon the fear of the Lord, which is the beginning of wisdom; set himself to seek the Lord with all his heart, or at leastwise repair to the pool of Bethesdah, and wait there for cure; follow on to know the Lord, that he may know him: strive to enter in at the strait gate: dig for wisdom as for silver, and for knowledge, as for hidden treasure: make it his business that his soul may be saved in the day of the Lord; I say, whosoever shall do so, and persevere in so doing, will find so happy a product of that work, whereunto he hath consecrated and devoted the remainder of his life, as will make him prize and value one day so spent, more than many days and month's ●n which all the comfort of his life; (as he accounted it) came in by eating and drinking, and company-keeping; by hunting, hawking, di●ing, carding, and such like divertisements. He will look upon that time as spent in damning his soul (as much as in him lay) but the other in saving it: and therefore he must needs value this more than that. One was a time of running into debt, the other of getting old scores paid off, or blotted out; and therefore must needs be the happier time of the two. One was a time of provoking his adversary: the other a time of agreeing with his adversary whilst he is yet in the way, Matth. 5.25. or of kissing the Son, lest his wrath be kindled, and he should perish in the midway. When thou shalt begin to take acquaintance with thy closet, with thy Bible, with thy own heart, with the duties of meditation, prayer, self-examination, contemplation of heavenly things, to which thou hast formerly been a stranger: thou wilt confess thou didst but then begin to live, and that all thy time before, thou were but like a dead body, assumed and carried about by an evil spirit; & wert altogether like the voluptuous widow, of whom the Apostle saith, that she is dead whilst she lives.  
I know but one sort of men that may reasonably look upon life to be less  as to them, than death: and that may justly reckon it a greater privilege to die presently; than to live any longer; and they are those that can say with Paul, 2 Cor. 5.1. We know that if our house of this tabernacle were dissolved, we have a building of God, eternal in the Heavens. Such only may with good reason have mortem in desiderio, that is, long to be dissolved: But yet they also must have vitam in patientiâ, that is, be content to live, though in the midst of trouble. But alas, how few of these are there in the Christian world; how rarely doth this flower of assurance grow, even in the garden of the Church; yea, and amongst those that are no weeds themselves?  
Then bless the Lord, O my soul, and let all that is within me, bless his holy name; yea, let others praise the Lord with me, and let us magnify his name together, that we are yet alive, though haply stripped of many mercies and comforts of life, which we have formerly enjoyed. O Life! thou art sweet, though full of care and fear, and hardship, and trouble on ever side; because thou art a day of grace, a time of making our peace with God, and getting the assurances of his love. Art thou yet dead in sins and trespasses? go to Jesus Christ for soulquickning, and thou mayst come to live spiritually, ere thou die temporally, and be secured withal from dying eternally. Hath God hid his face from thee hitherto? take a right course; and yet before thou diest, mayest thou see his face with joy. Hath he concealed himself from thee hitherto, and spoken roughly to thee, as Joseph to his brethren? (when he called them Spies;) yet, as he at last said to them, I am your brother Joseph: so may God to us, I am your father; I am he that blotteth out your sins for mine own names sake; though thou hast all this while sat in darkness, and as it were in the region of death; yet may the Lord be henceforward a light to thee. Some render those words, Deut. 34.5. Moses died upon the mouth of God (as one descants) God did as it were kiss him into heaven: so may he do by thee when thou comest to die. Mayest thou not yet hear him saying to thee, as to his Church, Isa. 54.11. Oh thou afflicted, tossed with tempests, and not comforted, I will lay thy stones with fair colours, and thy foundation with Saphires! Lord thou knowest how to make me more thankful for life without health, wealth, ease, honour, liberty, friends, than ever I was for life in conjunction with all of these. Cause me to improve life to those ends for which thou hast given it; and give me a blessed fruit of that improvement: then shall I easily acknowledge that merely to live with such a heart, and for such a purpose, is more valuable than without this, to live and swim in all the profits. pleasures, and honours of this world.   

DISCOURSE IX. Of the comfort that may be received by doing good more than ever.  
A Man may do more good at a time when he receives less. No man ever received less good from the world (or more evil) than Christ did; yet no man ever did more good in it, nor yet so much. He went about doing good, Acts 10.38. yea, and it was meat and drink to him, John 4.34. that is, it was matter of great delight and comfort to him. There is a real pleasure in doing, as well as receiving good, Psal. 119.165. Great peace have they that love thy law, and nothing shall offend them. It is surely a peace which passeth all understanding, that can guard the heart and mind against all that might otherwise offend. David had said, but just before, Seven times a day do I praise thee (which shows how well he employed himself) and then he presently adds, Great peace have they that love thy Law. I have pitched upon this consideration, because there are some who since the Fire do even despair of ever receiving so much good in and from the world as they have formerly done: from their trades, because they are lessened: their estates, because they are impaired; their friends, because they are impoverished. Now to such it may be a great relief; to think they may receive as much comfort by doing, as ever they have formerly done by receiving good: yea, and they may do as much good as ever they did (I do not say as ever they could) when yet they receive nothing like so much. Some Stars receive less light from the Sun, which yet give more light to the world: some smaller lights are greater luminaries; so may the world be better by us, and for us, than it had wont to be; when yet it was never so bad (that is so unkind and so unpleasant to us, and so straight-handed) as now it is.  
There are more ways of doing good than with a man's purse only (though that is one way in which all must do good that have it.) Men may do good with their heads, hearts, tongues, pens, lives: by their prayers, parts, graces, precepts, examples: most men have one talon or other wherewith to do good, though many have no hearts to use their talents, though they be many and great. Men of great estates do not always keep the best houses, or give the most relief to their poor neighbours; neither are the ablest men in any kind, always the most useful and serviceable to the public. Some persons as able (it may be) as those that writ Volumes, have never once appeared in print; yea, some of meaner gifts have furnished the world with many useful Treatises; which shows that they who have received less, may do more for God, more for themselves, more for the good of the Church, and of the world, than those who have received a great deal more; who it may be are either over idle, or overbashful, or too much awed by that Proverb, That he that comes in print, lies down and suffers every one that will to have a blow at him; being overtender of their reputations, like the delicate woman, that for delicacy will not set the sole of her foot to the ground (lest it should be any ways soiled or sullied) or hoping to seem greater by concealing themselves; like those Eastern Princes, that would not be seen of their subjects, because they would not be known to be but men. Or as if that which Solomon saith, is the way for a fool to be thought wise, viz. by holding his peace, were also the way for a wise man to be thought wiser. It is all in all in point of serviceableness, when men of but comperent abilities do with the blessing of God set themselves to do good, and to be useful, they out-serve many that outshine them; and have more comfort in two talents well improved, than others have in five that lie dead upon their hands. Some are all for the Rake, that is, what knowledge, and other good things they can scrape together for themselves: but those that are for the Pitch-fork (in a good sense) viz. for laying out, as well as laying up, shall have more peace. A good man out of the good treasure of his heart bringeth forth good things. Matth. 12.35. What should a woman do with full breasts, if she will not suffer them to be drawn? How many fine children hath some one poor woman brought up with her own breasts, whilst many gallant dames of stronger constitutions, and that might have made abler nurses, never gave suck to one of their own children? Creatures without life do act ad extremum virium, the fire burns as much as ever it can burn: but so doth not mankind in many cases, because we limit the exercise of our power by the pleasure of our wills: and therefore may be able to do more good in an afflicted, than ever we were willing to do, in a prosperous condition. The good which we receive may refresh our senses, but it is the good we do, that will more rejoice our consciences. David tells us, that In keeping Gods commands there is great reward, Psal. 19.11. Doing is a kind of giving, and the Scripture saith, It is a more blessed thing to give than to receive.  
Lord, I desire not to insist upon it, that I may receive as much good as ever (temporal good I mean) but oh that thou wouldst give me both an opportunity and an heart to do as much good, yea more than ever. I would pray, read, meditate, converse with God, watch over myself and others, warn the unruly, comfort the feeble minded, support the weak, fight against sin, exercise grace, serve the Church of God more than ever, or better than ever heretofore; and so doing, I am confident, that though my estate and worldly allowance be diminished; yet my real happiness and comfort shall be much enlarged.   

DISCOURSE X. Of all stracting from fancy, and looking at those that are below ourselves, rather than at others.  
TRy if it be not a mere fancy and conceit of thine, that thou dost want any thing. Put case no man in the world had any thing better than what thou hast: no better meat to eat, or  to wear, or house to dwell in; wouldst thou then find any fault with thine own? or would it not serve thy turn very well? If thy real wants were unsupplied, thou wouldst be sensible of them, though every body else were under the same want. If there were a famine upon the Land, thou wouldst feel hunger as much as if no body were deprived of bread but thyself, when indeed every body were in the same case. But if thy condition be such, as doth therefore only seem bad; because others have that which is better; thou art but fancy-sick, and under self-created misery. Thou walkest in a vain shadow, and disquietest thyself in vain. Psal. 39.6. Thou wouldst be well enough, if thou couldst but see and believe it is so well with thee as it is. Crede quod habes & habes. Mere fancy causeth neither good nor evil really to exist, no more than colours do in the Rainbow, or those things which meet us only in our dreams. Are not the riches of rich men a strong tower in their imagination? but are they therefore really so? yea, are they not like birds that take wing and fly away? Let a melancholy man read of all sorts of diseases incident to the body of man, and presently he conceits he hath them all: But is he therefore an Hospital, or a Pandora's box of all diseases, because he fancieth himself so to be? Was that mad man in the Comedy robbed of any real happiness when cured, who in his distraction fancied himself a Prince, and therefore when he came to himself cried out, Rem me occidistis amici non servastis. You have not cured me, but undone me.  
Fancy can make no man truly poor, or hungry, or naked, or deformed; though it may make them really miserable, by a false supposition of any, or all of these. For a man to think himself not to have enough, only because others have more, is such a kind of deception, as if a man of sufficient stature standing by a giant, should think himself to be a dwarf. If we have enough, what matter is it who hath more? Why should our eye be evil, because God's eye is good? If you think that others having more eclipseth you (and therefore thou art afraid when one is made vich, and when the glory of his house is increased. Psal. 49.16. than it should seem thou art not content with the world for use, but wouldst have it for splendour, and to glory in. Now that is forbidden, Jer. 9.23. Thus saith the ●ord, let not the rich man glory in his riches: But let him that glorieth glory in this, that he understandeth me, etc. If the world were any matter of glory, if men could really shine with the beams of the world, (as a wife is said lueare radiis marits) it is the manifest pleasure of God, that so far forth they should outshine us, to whom he hath given more of the world than to ourselves. Either thou hast better things than those of this world to glory in, or thou hast not: If thou hast not, thou hast the one thing necessary to look after, instead of vying with others about the glory of this world (which is but a mere Scheme or fantasy, or piece of pure pageantry.) And if thou hast interest in better things, thou dost outshine many others in the sight of God, and in real worth; and therefore hast no cause to envy those (whom all things considered) thou dost outshine; but to be very contented and thankful. If then thou wouldst be happy, abstract from fancy, undeceive thyself, know when thou art well. It is easier to fill thy belly than thine eye. Nature may quickly be satisfied: but fancy is insatiable.  
Lord give me to make Agurs choice, and to be pleased with it when I have done, viz. not to have riches (which some have, and others thirst after) but to be fed with food convenient.   

DISCOURSE XI. Of near Relations and Friends, being greater comforts each to other, than they had wont to be.  
ONe of the best ways that I know for the great loss sustained by the late Fire (and all other temporal losses to be made up to us, is, by promoting a Brief (as it were) amongst relations and friends (if it may take) to contribute to the reparation each of other: which may seem a great paradox; that those who have been mutual and joynt-sufferers, should be recruited by a collection made amongst themselves. But so it is, the wives may greatly help to repair what their husbands have lost; husbands what their wives: children the losses of their parents; and parents the losses of their children; servants the losses of their masters, etc. My meaning is, let each of these, give themselves to be more useful and comfortable each to other in the relation, in which they stand one to another, and the contribution they shall make in so doing, will be very considerable; even in proportion to so great a loss. The comfort or discomfort of a relation (such as it may be) may signify more than the gaining or losing a great part of an estate, if not the whole. How many good parents would cheerfully part with more than half of their estates, on condition they might be able to say of some one or more of their bad children, as that father of his returning prodigal? Luke 15.24. This my son was dead, and is alive; was lost, and is found. The miserable consequences of this dolefullest of fears, never cost some parents half those sighs and tears, that the miscarriages of some one child hath done: nor would it refresh them so much to see London once again in its former glory, as to see their children brought into an estate of grace. When parents have been for several years together (as it were) in the pangs of a travelling woman, which is the Apostles metaphor, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) What would they not give to be delivered, and to see the travel of their souls? Let children that were formerly otherwise, but become humble, serious, contented, diligent, dutiful, and above all, truly religious, evidencing the power of godliness to be in them; their parents that are such, will easily acknowledge that God hath given them more in their children, than he took from them out of their estates, though they lost many thousands by the fire. If ever children that have almost broke their parents hearts, may so time their Reformation and Repentance, as to do their parents as much good as they have done them hurt, now is the time; if they shall labour to comfort them after so great a loss, by giving them occasion to celebrate their birthday, (I mean the day of their new birth) whilst they are yet in mourning for the destruction of London. Surely the soul of a child to a religious parent is more than the glory of a City.  
Can yoke fellows do nothing towards repairing the losses each of other? What if husbands and wives should more study and practise the duties of their respective relations? what if they should please each other more for their good, to edification? what if there should be a mutual contention between them, which should love and oblige the other most, and no contention but that? what if they should bear more with each others infirmities, and seek the comfort of each others lives, as of their own? what if they should strive which of them should bear the loss most patiently, and most Christianlike, and should most comply with the law of their new and mean condition? what if bad husbands should henceforth become good, and good husband's better, and wives the like; would it no ways compensate the loss which hath been sustained? Surely it would very much; yea, those that know how great a cross some masters have had, and have in their servants, what with stubbornness, negligence, unfaithfulness, & other ill qualities; especially those that have matters of great trust to employ them in, cannot but think it would greatly comfort them after their losses, if those servants of theirs, Onesimus-like, should of unprofitable become profitable, and of rebels converts. If every family were furnished with loving yoke-fellows, carrying (as it were) one soul in two bodies, dutiful and gracious children, diligent and faithful servants, should they wear, and far, much more meanly than they did heretofore, yet would their lives be much more happy than they had wont to be. If there be any Relations so bad they cannot mend (as I hope there is not) or any so good they need not mend (which I very much doubt) this counsel doth not concern them: but if neither, then is it a good expedient for every family in some measure to repair their losses by; and how do I wish it may be put in practice?  
Lord thou hast told us that a brother is born for adversity. Prov. 17.17. so is a husband, a wife, a parent, a child. Grant Lord, that we may all walk in the several relations in which we stand, so like persons born or cut out for such a time of adversity as this, that we may help to make up that breach each for other, which thy righteous hand hath made upon us all.   

DISCOURSE XII. Of training up children in Religion, that they may come to have God for their portion.  
HAve we not heard some parents since this Fire, bitterly crying out, Alas! what shall they do for their poor children? They are grown up, and ready for portions to dispose in the world; and their portions, the fruit of many years care and sore travel, were not long since as ready for them: but in came the Fire like a giant refreshed with wine, mighty to run his race, and swept them all away. And now where shall they have stocks for their sons that were about to set up for themselves? where shall they have portions for their daughters to bestow them in marriage? wherewithal shall they breed their younger children like themselves, as they have done the rest? To them that ask these questions, give me leave to answer thus: If your children want nothing else but handsome breeding, as to curious works, Music, Dancing, and such like; if your sons want nothing but great stocks to set up their Trades; and your daughters nothing but so many hundreds to prefer them to rich husbands, you are happy parents. For if that be all they want, they must needs be possessed of the one thing necessary, of that better part which Mary chose for her self, that can never be taken away from them. If so, though your affliction be great, yet the mercy shown you in reference to them, is so much greater, that it is a shame for you to make any great complaint. But if you say that your children are some of them stark naught, manifestly in the gall of bitterness, and band of iniquity; others of them towardly, yet but slenderly hopeful for matter of grace: I am sure by your own confession there is something incomparablie more needful than stocks and portions to be sought out for them, as to which you may take as effectual a care, and make as sufficient a provision (all your losses notwithstanding) as if no such thing had ever befallen you. And what is it, but that your children may become wise unto salvation, that they may know the God of their fathers, and may serve him with a perfect heart, and with a willing mind, as David exhorteth Solomon, 1 Chron. 28 9 That the disobedient may be reduced to the wisdom of the just, that they may be born again, and may be found in Christ, having the righteousness of God, which is by faith: In a word, that they may attain that holiness, without which no man shall see the Lord. For this care God commends Abraham, Gen. 18.19. I know Abraham, that he will command his children, and his household after him, and they shall keep the way of the Lord, etc. As for giving your younger children high and genteele breeding: may not that be spared? if God hath taken away the estates you had provided for them, what would such breeding do, but raise their spirits above what their condition is like to be, as the case now stands? and may not a plainer education better fit them for that course of life, to which the providence of God is like to call them? As for your elder children, either they are those bad ones you speak of, those Children of Belial, and why should you covet great estates for them? would they not consume them upon their lusts? would not the prosperity of such fools slay them? (as it hath done many others) and would not all those great things be converted by them either into the lusts of the flesh, or the lust of the eye, or the pride of life? As for those of your children that are now towardly, but not religious; either they will come to have grace in time, or not: If not, there will be a smaller account to give for a small estate, than for a great one, and it may be less of a snare in it; but on the other hand, if God shall first or last bestow his saving grace, either on your children that are merely civil, or on them that are profane, or on both, trouble not your heads any further about them, godliness hath the promise of the life that now is, and of that which is to come: God will withhold no good thing from them that do, or shall walk uprightly before him, Psal. 84.  
Now from these premises, how naturally may we ●nfer, that the great care that is incumbent upon Parents, is, that their children may come to be truly gracious. Grace without estates will certainly make them, (though an estate with grace, like an inheritance with wisdom, would add something to them for the present) but an estate without grace would probably undo them; or if not be their very undoing, yet would aggravate their condemnation very much. It may be your children's advantage, that you are sensible, that if God be not their portion, they will have none at all, (or very little) because otherwise it may be you had entrusted them with the World, and never looked after an interest in God for them. That your children may be seasoned with Grace, if you educate them by a proxy, let me advise you to make choice of those that will truly concern themselves for the good of their souls, and as much to breed them christians as scholars; and make it your earnest request to them so to do. Having committed them to the tuition of those that are pious and prudent, by no means conjure them (as some fond Parents have done) always to spare the Rod, lest they spoil the Child. Wheresoever you send them, let your earnest prayers daily follow them: and for this above all things, that God would write his Law in their hearts, and put his fear into them, that they may never departed from him. If you train them up at home, bring them betimes acquainted with the holy Scriptures (which Timothy is said to have been instructed in from a Child) also with the Grounds and Principles of Religion, that they may understand both Scripture and Sermons: be drooping wholesome counsel into them ever and anon; be possessing them with the danger of sin, the excellency of holiness, the necessity of being new creatures, the doctrines of heaven and hell, and such like great truths; fill their memories with such passages of Scripture as do most concern them, which may both direct their practice, and keep out bad thoughts; Discountenance all the manifest sin you see by them, as lying, filthy speaking, pride, envy, passion, stubbornness, and ●●th like: and encourage all the good you see ●y them, and reward them for it, speak to them warmly and affectionately of the matters of region, that they may see you are in good earnest. Keep no servants that may debauch them, but ●●ch as are honestly inclined, and will help them ●n Religion, rather than hinder them. See they get no baunt of ill company. Conceal your own infirmities from them all you can, (Debetur ●ueris Reverentia) that they may not copy them but. Let what concerns the souls of your children receive a sanction from both Parents: and to make it more forcible, let one Parent if present, always second the other, as to those matters. Let them every day, that you are with them, hear more or less from you concerning God. Whetstone the Vitals of Religion upon them, rather than enable them to tell you who was such a ones Father, or how long such a Patriarch lived. Remember them daily and fervently both in your Families and Closets. Bewail their sins next your own, and beg pardon for them. Not only pray for them yourselves, but bespeak the prayers of others, together with your own for them, and take that for one of the greatest kindnesses that can be done for you. Principle them against the most dangerous errors of the times and places they live in: (as Popery where that spreads, etc.) Entice them to be much in reading good books, and for that end furnish them with those that are pleasant, as well as profitable. Acquaint them with signal passages of divine providence, thereby to breed in them awful apprehensions of God, as the Jews were commanded to tell their children the reason of the Passeover, Exod. 12.26. Verse them in the History of Martyrs, which may show them the faith and patience of the Saints, and acquaint them with the doctrine of the cross. Keep them always in action, to prevent the mischiefs that come by idleness. Get Masters for them as soon as they are fit to go out, and before they grow too sturdy to bear the Yoke, or make them so subject and serviceable, in their nonage, in your own houses, that they may discern no great difference betwixt home and an Apprenticeship, or betwixt a Fathers and a Master's house. Breed them rather beneath, than above what you can do for them: use them to be contented with any thing that is fitting, for matter of  & diet. Let morning and evening be (as it were) your medicinal times, in which to give them something for their souls health, next their heart in a morning, next their rest at night. Be ever and anon physicking them for worms, that is, take heed of suffering them to be humoursome, troublesome, and hard to please. Make them pay respect to your persons, that they may reverence your counsel. Give them those representations of God, as may cause them as well to thirst after him, to love and delight in him, as to fear and stand in awe of him: and those characters of Religion, as may cause them to look upon all its ways as pleasantness, & all its paths as peace, as an easy Yoke and a light burden. Teach them to be humble, and then God will teach them, Psal. 25.9. Sin as little as may be for their sakes, as well as your own, lest God should lay up your iniquity for your children, as it is, Job 11.19. And whereas in many things we do all offend, beg we earnestly of God that our Children may far the better for our prayers, and not the worse for our sins.  
And now Lord that I have been writing what Parents should do for their Child's souls, I dare not say with that young man in the Gospel, all these things have I done; but only that all these things I desire to do, for, and in reference to my Children, by the assistance of thy grace. As Peter said to Christ, Lord thou knowest I love thee, so can I appeal and say? Lord thou knowest I love my Child's souls, and am more transported with desires it might be well with them, than that they might prosper upon all other accounts. The only riches that I insist upon for them, (and Lord turn not away that prayer of thy servant, which comes swimming to thee in melting tears, and may it also in the blood of thy Son) I say Lord, the only riches I insist upon for my children (whateser others do for theirs) is, that they may be rich in faith, and heirs of the Kigndome, which thou hast promised to them that love thee, James 2.5.   

DISCOURSE XIII. Of that comfort under trouble, which may be drawn from the consideration of God's nature.  
I Honour the wisdom of David, who when God gave him his election of one evil out of three, (which he would) made choice of that which might seem to come more immediately from God, (viz. the Plague) saying, Let us fall now into the hand of the Lord, 
2 Sam. 24.15.  and let me not fall into the hand of Man, and the reason he gives, is, because his (that is Gods) mercies are great (or many.) It is a great relief in and under troubles to look upon ourselves as in God's hands, and upon the nature of that God (in whose hands we are) as far better than is the nature of any, even the best natured of men. They misconstrue David, that think he intimates, as if men were not always in the hands of God, in every kind of affliction that befalls them (be it sword, or famine, by siege) for all he meaneth is, that as to some troubles, we do not fall into the hand of men, but of God: as namely under the plague, which is an Arrow shot from God's bow, not from Man's. Men are called God's hand, Psal. 17.14. From Men which are thy hand, so that when under the rage of men, we are in the hand of God; but we may be in the hand of God and not of men. (By the way, what furious creatures are wicked men, that David should be more afraid of Gods punishing him by their hand, than by plague, or famine.)  
That under all our troubles we are in God's hand, is clear. Be also convinced, that that is to be in a good hand, that you are in a good hand, when in the hand of God, and that will comfort you exceedingly. If the nature and disposition of God be very good, transcendently good, that is, kind, and gracious, and merciful, as the scripture tells us in sundry places, it is, Exod. 34.6. Nehem. 9.17, 31. Jer. 3.12. Joel. 2.13. (With an hundred more in the old Testament, besides the new) then must we needs be in a good hand when we are in God's hand. Is a Child safe in the hand of his tender mother, even when she hath a Rod in her other hand? and are not Gods Children well in the hand of their heavenly Father, who hath said to his Church, though a Mother may forget her Child, yet will not I forget thee, Isa. 49.15. I have graven thee upon the palms of my hands, etc. Methinks that heathen Poet spoke divinely, who speaking of the love of God to man, (understand him but of good men, if of a love of complacency; but of others also, if of a love of benevolence) Charior est illis homo quam sibi. Man is more dear to them, meaning to the Gods, (which plural number is the only thing in that saying, that discovers the Author to have been a heathen, and not an eminent Christian) than he is to himself: or God hath more love for men, than they have for themselves. That text, Heb. 10.31. It is a fearful thing to fall into the hands of the living God; if rightly understood, no ways contradicteth what I have said: for it is meant of so falling into the hands of God, as they must do, who have trodden under foot the Son of God, counted his blood an unholy thing, and done despite to the spirit of Grace, verse. 29. for that is to fall, not under the mere correcting, but the revenging and consuming hand of God, as he hath said, vengeance is his, vers. 30. he will pour out fiery indignation upon the adversaries, v. 27. meaning such Apostates as after illumination turn enemies to Christ and his truth. But what is that to others? It is ill for the rejecters and opposers of Christ, to fall into the hand of God. God out of Christ, especially to them that set themselves against Christ, is wrath. But it is terrible. But it is well for the accepters and receivers of Christ, to fall into God's hand, for God in and through Christ is unspeakably gracious.  
He is partly an Infidel that would have more assurance of the sweet nature and disposition of God, than Scripture and experience; but if the weakness of such men may be condescended to; I can presently call in sound reason for a witness. Who shed abroad all that love and kindness, and compassion, and tenderness in the hearts of men and women, fathers and mothers, that is there found? who taught men to know that love, and pity, and mercy, are real excellencies and perfections: but hatred and cruelty are odious and detestable things, the fruits of sin and weakness? that what we call good nature doth as much excel that we call ill nature, as light doth excel darkness? who hath given us to understand, that to do good, and to show mercy, are sacrifices acceptable to God; but fury and violence his soul bateth. Hath not God himself taught us these things, and is it not therefore, that the Gemiles are said to do by nature the things of the Law? and that, they that have not the Law, are a Law to themselves, and do show the work of the Law written in their hearts, Rom. 1. Is it not because love and mercy are agreeable to God's nature (the Scripture saith, God is love) that he hath commended them to us, and made us to see a beauty in them, and to apprehend that God is therewithal delighted, and that with the merciful, he will show himself merciful? Is it not therefore, that God hath called his mercy his glory, and told us that mercy rejoiceth against judgement, James 2.13. Much of our disquietment under affliction proceedeth from misconceivings of God's nature, and of his heart towards us, and for that we think we see a sword in the hand of an enemy, when it is only a Rod in the hand of a father. Therefore it is excellent advice, that we should acquaint ourselves with God in order to being at peace, Job 32.21.  
O Lord I know it is necessary I should be sometimes chastened, and better by thy hand than by any other. Thou knowest how to do it in mercy and in measure: Parents may correct their children for their pleasure; but thou chastnesty hine for their profit, I shall count my losses a fruit of thy love, if thou wilt but tell me that I am therefore chastened of the Lord, that I may not be condemned with the World.   

DISCOURSE. XIV. Of drawing the Waters of Comfort under affliction, out of the Wells of God's Promises.  
AS full of love and goodness as the nature of God is, yet guilty Man is loath to lie at pure mercy, and to stand to God's mere courtesy, therefore in Heb 6.18. we read of a further provision which God hath made for the comfort of his people, viz. by his promise and oath, both vouchsafed to Abraham, Gen. 22.16. (and to other believers in and with him) that by those two immutable things, the heirs of promise might have strong consolation. The end of divine promises is, that God who was and had been otherwise free to do or not to do such good things for us, might (as it were) enter into bond, (which he could not otherwise do) and might give us the security of his truth and faithfulness, as well as that other of his mercy and goodness. God knowing that we could no ways bind him, that is, oblige him in point of justice, or as indispensible objects of his mercy (which in ourselves we were not) to show kindness to us, hath bound himself by his own voluntary promises, and engaged his truth (which cannot fail) on behalf of his power and wisdom, and other attributes, that they shall be so and so employed for us which otherwise we could at most but have hoped, but may be now assured of, as we are, that it is impossible for God to lie. Now, as there are promises for divers other purposes; so not a few to support and comfort us under various sufferings and afflictions.  
I may recite but the heads of promises, relateing to adversity, and it may be not all of them neither. There are promises of God's supporting his people under affliction, sanctifying it to them: vouchsafing them his gracious presence in it; and delivering them out of it in due time. And what more can we desire, than to be seasonably delivered out of trouble, and mean time to be upheld in it, bettered by it, and to have God with us, as he was with the three Children in the fiery Furnace. I shall quote but a few promises of this nature, and the rather because they deserve to want comfort, who will not search the Scripture for it, that through patience and comfort of the Scripture they might have hope. If men had no Bibles, nor could come by none. I would not do them that wrong, as to fail of quoting any one such promise, that I could call to mind: but now one instance of each sort may serve the turn. As for the promise of support under affliction; it is as plain as words can make it, in 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted above that you are able, but will with the temptation make a way to escape: that you may be able to bear it. Then, as for the presence of God with his people in their afflictions, read Isa. 43.2. When thou passest through the waters, I will be with thee, etc. And Heb. 13.5. He hath said, I will never leave thee, nor forsake thee. That their afflictions shall be sanctified, is secured to God's people by those words, Rom. 8.28. We know that all things work together for good to them that love God. And lastly, as for deliverance out of trouble, (which some do, but ought not most of all to thirst after) there are many texts, that give us to expect it, as namely, Psal. 103.9. The Lord will not always chide, neither will he keep his anger for ever. Lam. 3.31, 32. The Lord will not cast off for ever, but though he cause grief, yet will he have compassion, according to the multitude of his ●●ercies. Isa. 57.16. I will not contend for ever, neither will I be always wrath, for the spirit should failt before me, and the souls which I have made. God, who is conscious to himself that he cannot lie, may well expect that these, and many more promises of like nature, which he hath made, should contribute much to our support and comfort, sigh each of them would do so, if steadfastly believed.  
O Lord here are many deep Wells of living water, let me not want the bucket of faith to draw out of them. Can I but as steadfastly believe them, as thou wilt certainly perform them, to them that do, would not my soul be refreshed with such promises well nigh as much, as it could well be with their respective performances. Performances may be something sweeter, but can be nothing surer than are divine promises.   

DISCOURSE XV. Of fetching comfort from the usual proceed of God, with his people, in and under affliction.  
AFter all that hath been spoken, both from the nature and promises of God to comfort us, our weak faith (more shame for it) seems to implore some further relief from experience. Experience is a good crutch to a lame faith, which, were it otherwise, then lame might stand and walk without it. Since the Apostle tells us, that experience worketh hope, we will not reject its assistance. Let experience then tell us how God is wont to carry himself towards his people, in and under their afflictions.  
First, hear what the Scripture saith to that, Isaiah 63.9. In all their affliction he was afflicted, and the Angel of his presence saved them; in his love, and in his pity he redeemed them, and he bore them and carried them all the days of old. See also Psal. 112.4. To the upright there ariseth light in darkness: Add those words of God by his Prophet concerning his Church, Hoseab 2.14. I will allure her, and bring her into the Wilderness, and speak comfortably to her. verse. 15. And I will give her Vineyards from thence, (viz. from the Wilderness) and the Valley of Acor (which signifies trouble) for a door of hope, and she shall sing there as in the days of her youth, and as in the day when she came up from Egypt. And 2 Cor. 1.5. Blessed be God who comforteth us in all our tribulation: For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. 2 Cor. 8.2. Speaking of the Churches of Macedonia, he saith, that in a great trial of affliction, the abundance of their joy abounded, to the riches of their liberality, and 1 Pet. 4.14. If ye be reproached for the name of Christ, happy are ye, for the spirit of glory resteth on you. What do all these passages seem to imply, but that God is wont to reserve the strongest cordials, (I mean comforts) for his people, to the time of their deepest sufferings? Job 22.29. When Men are cast down, than thou shalt say there is lifting up, and he shall save the humble person. As our greatest elevations do usually precede our greatest temptations and desertions, (as Paul his rapture into the third heaven, was not long before his being buffeted: and Christ himself had received his baptism, and been honoured by a voice from Heaven, not long before he was led into the Wilderness to be tempted) so our greatest temptations and dejections are usually succeeded by our greatest elevations and comforts. So it was with Christ after he had been tempted; Angels came and ministered to him. When Christ was either in his agony, or near unto it, we read in Luke 22.49. That there appeared an Angel to him, strengthening him. If then it be true in a spiritual, as well as in a natural sense, that it is usually most dark, but a little before break of day, and that the bright face of heaven is better discerned under ground than above, (where the reflection of beams dazle●h our eyes) and if it be so, that when the Bricks are doubled, than God useth to send Moses (that is deliverance) if God never speak more kindly to his people than he useth to do, when he hath drawn them into a Wilderness; if God smile upon his people then, especially when the World frowns upon them; and when their outward sufferings abound, cause their inward consolations to do so likewise, and make light arise to them in darkness: why should I not then say, as David did, Psal. 49.5. Wherefore should I fear in the days of evil, when the iniquity of my heels shall compass me about? (supposing him to mean the punishment or fruit of his iniquities) If when I sit in darkness, 
Mich 7.8.  the Lord will be a light to me; if when I have more trouble in the World, I may have more peace in Christ; if I be in a Prison, and God will there give me Songs in the night, as he did to Paul and Silas, Acts 16. if I were at a stake, and might there feel greater joys in my soul, than ever I was acquainted with before, (as some holy Martyrs did) who could say I were miserable, and not do me wrong? or how could I possibly think myself so to be?  
Lord, 
Psal. 23 4.  though I walk through the valley of the shadow of death, yet will I fear no evil, if thou wilt be with me, and wilt cause thy Rod and thy Staff to comfort me. Though deep call upon deep at the noise of thy Water-spouts, and though all thy waves and thy billows are gone over me. Yet if thou Lord wilt command thy loving kindness in the day time, and cause thy Songs to be with me in the night, I will not fear, though an Host of evils should encamp against me. Psal. 142.8.   

DISCOURSE XVI. Of that relief and support which the commonness of the Case of affliction may afford us.  
IT is a sign that Men walk in a vain show (as the Scripture speaks, Psal. 39.6.) for that they are apt to be disquieted at those things which should comfort them (so was Peter at the approach of Christ, crying out, depart from me O Lord) and on the other hand, to be comforted with those things which one would think would rather disquier them, as namely with others being under the same, or other as great calamities as themselves. Solamen miseris socios habuisse doloris. Though we may not say, the more (in sufferings together) the merrier, yet according to the course of men so it is, that the more fellow-sufferers, the less sad are they that suffer. Neither may we impute this wholly to the weakness and envirousness of men, sigh the Apostle from that very consideration, doth labour to comfort Christians, 1 Cor. 10.13. No temptation hath take you but what is common to men: and in 1 Pet. 5.9. The same afflictions are accomplished in your brethren, that are in the World. Therefore doubtless there is some reason why men should not be so much dejected, when they consider themselves not to be alone in misery, (though upon other accounts again we should be never less sad and solitary, than when none are in trouble but ourselves) then if they were as David speaks of himself, Psal. 102.7. Like a Sparrow alone upon the House top, or like a Pelican in the wilderness, or like an Owl in the Desert. For in that case we might be apt to think that God had some particular controversy with us more than with all other men, that he had singled us out to make examples of us, that he had set us like beacons upon a hill to warn and alarm others, or that our sufferings were such as could not be borne, because we have no instances of those that do or ever did bear the like.  
Now the commouness' of sufferings, and those of the same kind to others with ourselves, doth much take off from all those suspicions and prejudices, especially if they be such as we doubt not, but have interest in the love and favour of God, for thence may we conclude that hatred is not to be known by such dispensations as those. Afflictions in one kind or other are common to men, yea to good men, or the generality of them at all times: but some have them in one way, some in another, some in body, some in mind, some in estate, some in relations, some in all; but all in some. For Man is born to sorrow, as the sparks she upward, and whomsoever God loves, he rebukes and chast●eth, yea every son whom he receive h●: but there are times in which the afflictions of many are invisible, only their own hearts know their own sorrow, and wherein they are so various, that as we say, so many Men ●●●many minds, so may it almost be said, so many men, so many several sorts of miseries, and usually every one thinks his own the greatest, and is ready to say, Is there any sorrow like to mine.  
But it is otherwise at this day, God having cast multitudes both of persons and families at one and the same time into one and the same furnace, that none might say, others were corrected but with rods, but we with scorpions. Now this being so, there are the more to pity you, the fewer to insult over you: though when all this is said, I honour them that say from their hearts, They wish they had suffered more than they did (if more could have been) if it had been the will of God that none might have been sufferers but they. But seeing such was the good will and pleasure of God, that thousands should be involved in the same calamity with ourselves, and many of them our betters: who is not ashamed, yea who is not afraid to contend with God for what hath befallen himself? who seethe not reason to stand before God like a sheep dumb before the shearer? Who would not lay his mouth in the dust if there may yet be hope? What art thou, and what was thy father's house, that the destroying Angel shall pass over thee, and thy doors be as it were sprinkled, when he entered into the houses of so many, not only Egyptians but Israelites? If our betters have been equal shaters in this calamity (as who is so proud as not to think so) how can we but think of those words, Jer. 49.12. Behold they whose judgement was not to drink of the cup, have drunken, and art thou he that shalt altogether go unpunished? To have escaped had been a miracle of mercy: but to have been involved with so many that deserved it less, was no wonder at all.  
Lord, as for all those whose houses and substance this Fire hath consumed, give them much more to admire that their persons did escape the common calamity of the Plague, than that their possessions were taken away by the common calamity of the Fire: and as for those who have escaped both Plague and Fire (they and their dwellings) let them be ravished with the remembrance of thy distinguisting goodness, and so answer the law of thy kindness, that thou mayst not reserve them to a greater judgement than either that of the Plague, or that other of the late dismal Fire.   

DISCOURSE XVII. Of the lightness of all temporal afflictions.  
IT is well I have Scripture to back me, else I foresee I might possibly have been esteemed both hardhearted and heretical, for saying that all temporal afflictions are but light: Whereas some would oppose their experience to such an assertion, I may comply with that, and yet do the Scripture right. All your experience can contend for, is only this, that some temporal afflictions (and this in particular) absolutely and in themselves considered, are not light, but heavy (as Job speaks) like the sands of the sea. That I can afford to grant I but yet those very afflictions relatively considered, and compared with miseries of another nature; namely, with internal and eternal torments, give me leave to say are but as so many flea-bite. Say who dare that utmost poverty is comparable either to the pains of hell, or pangs of conscience. Who is so desperate as to be willing to exchange mere beggary or famine its self, with either of those? Doth not Solomon say, and is it not most true, That the spirit (meaning the conscience) of a man (if that be sound and in peace) can bear his infirmities, but a wounded spirit who can bear? That is, none can bear. If Job sitting upon the dunghill, can then and there say, he knows that his redeemer liveth, and he shall one day see him with these eyes; he that thinks him half so miserable whilst he can so say, as one that sits upon a throne, and mean time seethe the hand-writing of God upon the wall, (as Belteshazzar did) telling him that he is weighed and found too light: or cries out with Spira and others in the like case, that he is damned, he is damned; or but as David sometimes did, that God hath forgotten to be gracious to him, and shut up his loving kindness towards him in displeasure; I say, he that thinks the latter of these, though upon a Throne, the less miserable of the two, knows not what he saith, not whereof he affirms. Should he be translated from a dunghill to a throne with such different circumstances as these, oh how would he long to be upon his dunghill again, with such language in his mouth and heart, as was that of Job, I know my redeemer lives?  
If thy affliction be but temporal and external, fear to say, no sorrow like to thine, no not that of a wounded conscience; lest God hear it and be angry, and should either exchange thy other misery for a wounded conscience, or add that to all the rest, that by woeful experience thou mayst learn, neither to overvalue the one, nor to undervalue the other. And do the pangs of a wounded conscience far exceed the miseries of an impoverished condition, what then do the pains of hell, which far exceed the pangs of conscience? The worm that never dies (by which is meant a gnawing conscience) is but one part of the torments of hell. Besides that, there is the lake that burneth with fire and brimstone; the smoke whereof ascendeth continually. What is it to have fire consume our dwellings, in comparison of dwelling ourselves with consuming fire, and with everstasting burn? who believes hell to be what it is, and doth not think one year or month in the torments of that place, to be more unsufferable than all the vexations of a long and afflicted life; were it not less misery to be as Lazarus, that beggar, full of sores, and craving of the crumbs that fell from the rich man's table, and glad of dogs to lick his sores, yea to be so for many years together, than for the space of one year to be as Dives in hell, earnestly begging for a little water to cool his tongue, tormented in flames, and could by no means obtain it? Add the circumstance of eternity to the greatness of hell torments, and see if all the troubles of this life do not even vanish before it, and appear as nothing. If then thou art convinced (as I hope thou art) there is a hell, and hast reason to believe that multitudes are there (for all are there that have lived and died in their sins) let me suppose thee the greatest susterer this fire hath made (if there be any one greater than any of the rest) and when that is done, compare thy condition with that of the damned in hell, and then say, if thy affliction when laid in the balance, be not found altogether lighter than vanity. If God will assure thee that thou shalt fly from the wrath to come, all that hath yet befallen thee may be born.  
It is not for want of pity and commiseration towards you, that I writ this (I hope my bowels yearn towards you) but I would justify the Scripture, when it saith, that temporal afflictions are but light. 2 Cor. 4.17. Our light affliction (saith Paul) which is but for a moment, etc. Read but St. Paul's perils, 2 Cor. 11.26, 27. and his sufferings, v. 23. In stripes above measure, in prisons more frequent, in deaths oft, thrice stoned, etc. and then tell me, if his temporal afflictions were light, whose can be called heavy? Add to what I have said, that the pangs of conscience, and the pains of hell (which I have made appear, do so infinitely outweigh all the troubles of this life) are no other than what our sins have deserved, and therefore our outward afflictions may be said to be light, not only if compared with what is come upon others, but also with what might justly have been inflicted upon ourselves. So that we may here take up those words of Ezra, chap. 9.13. Thou Lord hast punished us less than our iniquities deserve. If one that deserves to be put to a painful and shameless death, comes off with a bourn in the hand, who saith not his punishment is light, compared with his offence? I am deceived if by this time I have not plainly proved all temporal afflictions to be but light, though some are nothing like so light as others.  
Now Lord, what I have proved by Scriptural arguments, let not me or others ever seem to disprove by anti-scriptural practices, whilst we affirm Temporal afflictions to be but light, let us not groan under them as if they were unsupportable, or to be overwhelmed by them. Oh mix not Spiritual afflictions with temporal. If thou wilt rebuke me, seem not to do it in thy wrath, neither chasten me in thy sore displeasure. Let me ready thy love in and with my temporal afflictions, and I shall ever acknowledge that in comparison, not only of eternal torments, but even of inward and spiritual troubles, they are but light.   

DISCOURSE XVIII. Of the shortness of Temporal Afflictions.  
THough afflictions be not sweet in themselves, yet it is one comfort, they are but short: And how can the troubles of this life be otherwise than short, when this life itself is not long? Paul exhorting Christians to weep as if they wept not, 1 Cor. 7.29. promiseth this, Brethren the time is short, v. 28. and to show the exceeding shortness of it, he calls it a moment, 2 Cor. 4.17. Our affliction which is but for a moment. Persons under affliction are apt to think the time long: as those that are in great pain, be it but for a day, or a piece of a day. In the morning they cry, Would to God it were evening, Deut. 28.67 and in the evening, would to God it were morning. They are ready to exp●●st●late with the Sun, saying, why stay the wheels of his chariot so long, though he be as a mighty giant that runs a race. They would make morning and evening meet (if they knew how) and have it night so soon as it is day, and day again so soon as it is night. But is time long because men think it so? is a Summer-day short, because they that spend it in pleasure think it is night quickly, and wish it were twice so long? shall we say the time is long, when God saith it is short? Let God be true, and ever man a liar. We ourselves shall say the same thing, if we compare time with eternity, as the Apostle did when he said, Our affliction which is but for a moment, is not worthy to be compared with the eternal weight of glory. A thousand years with God (because eternal) are but as one day, or as a watch in the night: what then is fourscore years which few exceed, yea few arrive to? There are eternal sufferings, how long are they? and how short are these if compared with them? If our miseries may end with our lives, we shall have no cause to complain they have been long. God hath made our days as a span, and our years are as nothing before him. Why should we think that we are long deprived of those things that we could not have long enjoyed? Do not persons that have the world at will bemoan themselves to think how soon their souls will be required of them, and then whose all these things will be? Had the City been standing, had trade been flourishing, had waters of a full cup been wrung out to you, and had God given you a lease of all that mercy during life, how soon would that life expire? how soon must you be gathered to your fathers, and go the way of all flesh? how close doth eternity follow you at the heels? how suddenly will it swallow you up? They that had but a little time to come in their leases, and no hopes of renewing them, count not their loss so great. Thou hast but a little time to come in thy life, which is without hope of being renewed, and therefore what great matter is it that thou hast lost? within a few years they that have great estates yet left, will enjoy no more of them than thou dost of thine, which the fire hath consumed. Is it an eternity of ●●●piness that thou believest to be reserved for thee; wait but a little while, and thou wilt be in possession of it, and then thou wilt have no more need of those things.  
O Lord, I shall not presume to ask how many days, or months, or years, my sufferings must last, or whether all the residue of my life: only be pleased to say, that they shall be but temporal; then shall I thankfully acknowledge that the sufferings of Time are mercifully short, if compared with the joys of eternity.   

DISCOURSE XIX. Of the needfulness and usefulness of Affliction.  
WE commonly say, that a rod now and then is as good for children as their meat, and God knows that it is so for his; should he spate his rod, and should his soul spare them for their crying, he should spoil his children. 1 Pet. 1.6. For a season (if need be) ye are in heavinass. If God do not correct us for his own pleasure (as it is certain he doth not; for judgement is his strange act, neither doth he willingly afflict the children of men) then surely it is for our profit. We read in Psa. 55.19. Because men have no changes (viz. from prosperity to adversity, but the mountain of their bappiness stands strong) therefore they fear not God. And another Text saith, Put them in fear, that they may know themselves to be but men. (As if men, but for Gods terrifying them by affliction, would conceit themselves to be more than men.) It is tendered as a reason why the Moabites were so wicked, because they had no affliction (at leastwise of a long time.) Jer. 48.11. Moab hath been at ease from his youth, and he hath settled on his ●ees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity: therefore his ●aste remained in him, and his scent is not changed: Agur gives this reason why he prayed against riches, Prov. 30.9. Lest I be full and deny thee, and say who is the Lord? David himself saith, Psal. 119.67. Before I was afflicted I went astray, but now have I kept thy word. Believe these passages of Scripture, and judge afflictions needless if you can. Wind, (to which actions may be compared) may do some hurt; but if there were no winds the air would putrify, and there would be no living in it. Standing waters, as some moats and lakes, and such like (to which persons always in prosperity may be compared) how unwholesome and unuseful are they? As it is necessary that the Sea (and some other waters) should ebb as well as flow, and that the Moon should sometimes decrease, or wane, as well as wax and increase at other times: so for us to have our ebbs as well as our tides our wanes as well as our waxings.  
It is a hard thought of God, that he should make us drink bitter and loathsome potions, when we need them not. We cannot find in our hearts to use our children so, nor yet to correct them (so much as gently) when we think there is no occasion for it. Oh that we should think more meanly of God than of ourselves; or more highly of ourselves than of the great and ever blessed God. Do we hear him crying out, Hos. 11.8. How shall I deliver thee up Ephraim, how shall I make thee as Admah, and Zeboim, my heart is turned within me, etc. And shall we think he will do such things where there is no need? Take heed of charging God with hypocrisy, who is truth itself. Far be it from us to say, Afflictions are not needful, because our partial selves do not see how needful they are. When will our children confess that they want whipping? spare them till then, and you shall never correct them. Had Paul no need (yea he saith he had) of a messenger of Satan to buffet him, lest he should be lifted up with the abundance of revelations? we have not his revelations, yet are we not as proud as he either was, or was in danger to have been? Some humble servants of God have said they never had that affliction in all their lives which they did not first or last find they had need of. He that wants no correction is better than any of those worthies we read of in Scripture; and he that thinks himself so, I am sure hath need of it to humble him. Read the third chapter, and see how many lessons afflictions do teach us, and then judge if there be none of them you have yet to learn, at leastwise better and more perfectly than you have yet done. Can nothing profit us but that which pleaseth us? Physicians know that bitter drinks in many cases are more profitable (though loathsome) than those which are most pleasant.  
O Lord, why am I so childishly averse to that which is so needful for me? If those to whom I commit the care of my body, do counsel me to bleed or purge, or to be cupped or scarified, and do advise me to it as necessary for my health, I submit to it, and why do I not submit to thee when thou orderest me unpleasant things, which yet are more needful for me? Are not frosts and nipping weather as necessary to kill the weeds, as warm Sunshine to ripen the corn? Though no chastening be joyous for the present, but grievous, yet if it worketh the peaceable fruits of righteousness (Heb. 12.11.) I desire not only to be patiented under it, but also thankful for it.   

DISCOURSE XX. Of the mixture of mercies with judgements.  
NO man hath truly either a heaven or a hell in this world. For as all our wine here is mixed with water, so all our water is mixed with wine: God in this life doth still in judgement remember mercy. God hath set the one over against the other. Prov. 7.14. meaning, mercy over against judgement. It is not for nothing that the Apostle exhorteth us, in every thing to be thankful, and saith, that is the will of God concerning us: But therefore it is, because there is a mixture of mercies with all the afflictions of this life. Some may sit in so much darkness, as to see no light at all, but some light there is in their condition, only they see it not. Our late Fire was as great a temporal judgement as most have been, yet he seethe nothing that discerns not a mixture of mercy with it. Was it not great mercy that when God burned the City, yet he spared the Suburbs? that when men's houses were consumed, yet their persons were delivered, yea and much of their goods and substance was snatched as a firebrand out of the fire? your flight was on the Sabbath-day: but it was not in the winter, in which the shortness of days, and badness of the ways had scarce permitted you to have conveied away the one half of what you did, not only by day, but by night. It was no small mercy that the Plague was gone before the Fire came For had it been otherwise, who that fled into the Country to save his life, durst have come into the City to have saved his goods? Yea were not many fled so far from the face of that destroying Angel, that they could not have returned till it had been too late? Would the Countrymen have brought their Carts and ventured their persons if the plague had still been raging? Where could you have bestowed your goods, yea where could you have bestowed yourselves if the pestilence had been then amongst you? who would have received them? yea who would have received you, if you had come from thence. The City could not dread the fire more than the Country would have done the pestilence, and such as had come from the place where it was. So far would they have been from putting your goods into their houses, that they would not have received your persons into their barns and stables; which in the height of the plague they refused to do. When the fire burned your City, there was no more it could do; but had an invading enemy set the City on fire, would they not also have rifled your goods, ravished your wives, deslowred your daughters, and put yourselves to the sword? Was it no mercy that God by sparing a remnant of the City, kept it from being like to Sodom and to Gomorrah? that there is something left, out of which to make a little of every thing? Some places for affemblies yet to worship God in; some for Magistrates to dispense justice in, some for Merchants and traders to meet and hold commerce in, some houses for persons yet to dwell in, who cannot convenicutly dwell any where else, though now men crowd together as in the wintertime three or four might do into one bed, or the most in a family into some little warm parlour, which in the heat of weather had wont to keep in spacious rooms.  
Archimedes had wont to say, Give him but a place to stand, in the mean time, & he would turn the world round. You want not a place to stand in, if that may enable you to turn and wind the world. If then our condition be not all misery, why should our posture be all mourning? If we receive good things at the hands of God, why should we not also receive evil? Children can brook correction from their parents, because they have all things else from them. Out of the mouth of the most high proceedeth not good, as well as evil? Is it God that taketh away, and is it not God that leaves also? Job 2.10. and should we not therefore bless the name of the Lord? Doth God create darkness, and doth he not form light also? Isa. 45.7. See how God makes the scales to play one against another; judgement in the one, mercy in the other, that it is hard to say which weighs heaviest. Is it not of the Lords mercies that we are not utterly consumed, because his compassions fail not? Are we stung with the fiery serpents of misery, & may we not receive some cure by looking up to the brazen serpents of mercy? (if I may so call them.) How can we choose but call to mind those words of God by his Prophet? I will correct thee it measure, yet will I not make a full end of thee. Jer. 30.11.  
O Lord, if thou hadst mixed no mercy with our misery, what could we do more than utterly despond and cast away all our hopes and comfort? Thou hast mixed thy dispensations, let us also mix our affections: hope with our fear, rejoicing with our trembling, thanksgiving with our lamentations. There is hope of a tree if it be cut down, that it will sprout again, and that the tender branch thereof will not cease, if the root thereof be yet in the earth, and the stock thereof in the ground. Job 14.7. Through the scent of water it will bud and bring forth boughs like a plant. v. 9 Thou hast left us a remnant to escape, and given us a nail in the place of the great City, that the Lord might lighter our eyes and give us a little reviving in our troubles. Thou hast said concerning London, as thou spakest to Daniel in vision, Dan. 4.14. Hue down the tree, cut off its branches, shake off his leaves, and scatter his fruit, etc. nevertheless leave the stump of its root in the earth, and let it be wet with the dew of Heaven, etc. Lord I desire much more to wonder that any thing of London is left, than that the greatest part of it is consumed.   

DISCOURSE XXI. Of the Discommodities of Prosperity and Benefits of Affliction.  
PRosperity hath its evils and inconveniences as well as Adversity; yea deadly inconveniencies, (as some use that Epithet) For saith Solomon, Prov. 1.32. The prosperity of fools shall dastroy them. And in Eccles. 5.13. he saith, he had seen a sore evil under the Sun, viz. Riches kept for the owners thereof to their hurt. Most men are in love with prosperity, and therefore cannot or will not see the discommodities of it, as our Proverb saith, Love is blind. But how often doth it prove a kind of luscious poison, which not only swells and puffs up them that have it; but also frets & eats into them (like some deadly corosive inwardly taken.) James speaking to those that had more wealth than they knew what to do with, saith, The rust of their gold should eat their flesh as it were sire. Jam. 5.5. Why went the young man from Christ so sorrowfully? Luke 18.23. Mat. 19.22. was it not, because he had great possessions, as Matthew phraseth it; or as Luke, for that he was very rich. Thereupon saith Christ, A rich man shall hardly enter into the Kingdom of God, and it is easier for a camel to go through the eye of a needle; and Timothy must charge those that are rich, not to be high minded, nor yet to trust in uncertain riches, implying they are apt to both. How hard is it for those that have an arm of flesh, not to make flesh their arm, and so to incur the curse? Jer. 17.5. How hard it is to be so good a Steward of a great estate, as may enable a man to give up his account with joy? How many that have resolved to be rich (yea, and have been as good as their resolution) have pierced themselves through with divers sorrows, yea been drowned in perdition, 1 Tim. 6.9. When Jesurun waxed sat, he kicked, he forsook God that made him, and lightly esteemed the rock of his salvation. Deut. 32.15. What Solomon saith, Prov. 3.23, 30. Look not upon the Wine when it is red, when it giveth its colour in the cup, when it moves its self aright; at the last it biteth like a Serpent, and stingeth like an Adder, may too often be applied to prosperity, which looks and tastes like sparkling wine, but oft times proves a stinging serpent. I doubt not but the time will come when many rich men will wish they had begged their bread, rather than to have had so heavy an account to give for abused prosperity.  
Few men have received that hurt by their poverty that others have done by their plenty: as, for one that is starved to death, there are hundreds killed with surfeiting upon meats or drinks. Yea adversity hath its conveniencies and its good things, as well as prosperity its mixture of discommodities and evil things. As one said, he had received some hurt by his graces (which innate corruption had abused to pride) and some good by his sins (which God had taken occasion to humble him by, for so I understand him.) So have many received hurt by their prosperity, and good by their adversity: been losers by the forrner, been gainers by the latter. Many may take up the words of Themistocles, and say, They had perished, if they had not perished. They had been undone in one sense, if they had not been undone in another; or say as a Philosopher, I have read of, They never made a better voyage than at that time when they suffered shipwreck. Solomon knew what he said, Eccles. 7.3. Sorrow is better than laughter, for by the sadness of the countenance the heart is made better. Sweet things are commonly known to turn to choler (which is a bitter humour) and bitter things to cleanse and sweeten the blood. If then I may be better by my affliction, and might have been worse for my prosperity; why should I think myself undone for the loss of that which might have been my undoing? why should I stand and wonder at that passage, James 1.10. Let the rich man rejoice in that he is made low. Had not Manasses more cause to bless God for those Iron fetters, wherewith he was bound by his enemies, the Assyrians, than for his crown of Gold, 2 Chron. 33.12. When he was in affliction, he besought the Lord, etc. Prosperity had been his worst enemy, and afterwards affliction under God became his greatest friend, did most befriend him, for it brought him home to God, and to himself. For when the Lord chastened him, then, and not till then did he open his ears, and seal his instruction. Job 33.16, 19  
When I consider these things, I cannot but break out and say: Lord never restore prosperity to me, unless thou wilt give me a heart to use it, yea I rather implore affliction, (whilst need requires) so thou wilt but sanctify it. If my dross may not otherwise be melted away, put me into thy Furnace, only when I am tried, let me come forth like gold.   

DISCOURSE XXII. Of the gracious ends and intendments of God in afflicting his people.  
COuld we take any thing ill from God's hand if we did believe he meant well? would we receive with our left hand what we thought that God did offer us with his right? all those things in which God hath good ends towards us must needs end in our good; for the Almighty cannot be frustrated. Our Proverb saith, All is well that ends well, why then should we take on as if all those things were against us, which shall in the event make for us and work together for our good? Wherefore did God lead the Israelites about in the Wilderness 40. years together? was it not merely, to humble them and prove them, and do them good in their latter end? Deut. 8.2, 16. God speaking of debating with his people, viz. by correction, Isa. 27.8. saith, By this shall the iniquity of Jacob be purged, and this is all the fruit, to take away his sin: verse. 9 And the Apostle saith Heb. 12.10. That God chasteneth us for our profit, that we might be partakers of his Holiness. To think that God would correct his children but for some good end, what is it but to think more hardly of God than we do of ourselves, who use to say, but that we think it for their good, we would never strike a Child whilst we lived, nor should it feel the weight of our finger. Is not God as unwilling to strike as you can be, if fair means would serve the turn? how shall I give thee up oh Ephraim, but either he must take such a course with us, or it will be worse for us. Even then when the means which God useth are the fruits of justice and displeasure, the end which he propoundeth in so doing, is the result of his mercy. Though the Husbandman break up the ground, plough upon its back, and make long furrows, he intends no hurt, all is to prepare it for the seec. Whatsoever the face of God's actions or actings towards his people may be, to be sure he hath always good intentions as towards them, for he is tender of them as of the apple of his eye, Zach. 2.8. And give me leave to say there is a great deal more comfort in the good meanings of God than of men; because men may mean well, when yet they may do very ill: yea that very thing which they designed for much good, may do much hurt. The Amalekite that told David he had killed Saul, designed to get a reward for himself, 2 Sam. 1.2. but we see it cost him his life. But the designs of God cannot be defeated. Prov. 19.21. The counsel of the Lord that shall stand. Job 23.13. He is of one mind, and who can turn him, and what his soul desireth that he doth. It is yet a further comfort that we may not only know in the general that God intends the good of his people in afflicting them, but also in particular that he intends our good thereby.  
For first of all, If it be so that God hath created in us hungrings and thirstings after a sanctified use of our afflictions, so that we more long to be brought out of sin by affliction, than to be brought out of affliction by deliverance: we may be confident, he that created those hungrings and thirstings after learning righteousness by the judgements that are upon us, and obedience by our sufferings, will satisfy them. Mat. 5.6.  
Moreover, If God hath given us a sanctified use of mercy's time after time, if mercies have done us good; afflictions shall do so likewise. We sometimes give out children delightful things, only to please them: but not distasteful things, unless it be to profit them; neither will God do otherwise by his children.  
Again, If afflictions actually do us good, and make us better, we may be sure they were sent of God for that end and purpose: for it is not by accident, but by divine appointment that evil things should do us good; though it is true they may do us hurt through our own default, how be it God had made them capable of doing us good, if we had not abused them. We can bring evil out of good, and darkness out of light: but it is God only that can bring good out of evil, and light out of darkness. God sometimes sends afflictions to do his enemies good, (as Manass●h for instance) and will he send them to do his friends hurt?  
O Lord how usual is it with us to double and triple our miseries, by misinterpreting the ends of God in inflicting them, as if thou didst it only to wreak thine anger upon us, and to wreak thy wrath from heaven against us, as if thou didst whet thy glittering sword that thou mightest render vengeance, when yet thou chastenest us only as a Man chasteneth his Son, Deut. 8.5. how oft do we think that thou hast laid thy Axe to our Root, when it is but thy Pruning-hook to our superfluous branches: Doth it not grieve thy spirit to be thus misconstrued and hardly thought of, as it would cut us to the heart to be mistaken for enemies, when we have done and spoken as true friends? Lord open thy heart to us, as Joseph opened his to his brethren, when after angry looks and threaten, he comforted them with saying, I am your brother Joseph, which before they knew not. Lord it shall suffice, let our troubles be what they will be, if we may but read thy love in them, and if thou wilt but say to us, as to thy people of old, Jer. 29.11. I know the thoughts that I think towards you, thoughts of peace, and not of evil, to give you an expected end.   

DISCOURSE XXIII. Of Resignation to God, and acquiescing in his good pleasure.  
HOw good is it to be willing to be at God's dispose? how meet is it to be said to God, not as I will, but as thou wilt? shall we pray (as Christ hath taught us) that the will of God may be done, and yet be impatient of Gods doing his own will? Is it fit that Gods will should take place or ours? who are we that we should set ourselves to contradict and oppose the good pleasure of God, be it that our houses shall be fired, our goods burnt, our head City laid waste. Did Abraham withstand God when he bid him to sacrifice his dear Isaac (the heir of promise) with his own hand? Did he not, as to that, lie at God's foot when he called him to it? Are we better than Moses, than Aaron the Saint of the Lord, than David, than Hezekiah, than Job, yea than Christ himself, who had all learned to stoop to God in very difficult cases? Can we be too good to do it, if they were not? When God told Moses he should go up to Pisgah, and take a view of Canaan, but that he should never enter into it, Deut. 3.27. We find not one word that he replied, after he had once made his request, and God had said, speak no more of this matter. When God had by fire consumed Nadab and Abihu, the two Sons of Aaron, Moses did but say to him, The Lord will be sanctified in them that come nigh to him, and be glorified before all the people, and Aaron held his peace, Levit. 10.3. When old Eli had received a dreadful message from God by a Child, for so Samuel then was, 1 Sam. 3.18. How meekly did he resent it, saying, It is the Lord, let him do as seemeth him good. When David was flying from the face of his rebellious Son Absalon, and taking leave of the Ark of God, 2 Sam. 15.26. If the Lord say I have no delight in thee, behold here am I, let him do to me what seemeth him good? At another time, when David was even consumed by the blow of God's hand, Psal. 39.10. he saith, I was dumb and opened not my mouth, because thou didst it. verse. 9 And as for Hezekiah, though a King also, (as well as David) yet see how his spirit buckled to God, when the Prophet brought him word, that God had taken away the fee-simple of all he had from his children, who should be Eunuches to the King of Babylon, Isa. 39.7. And left him but his life in it. Good is the Word of the Lord, (saith he) which thou hast spoken, verse. 8. As for Job who had been the greatest of all the Men of the East, when he had lost all but a vexatious Wife, prompting him to curse God, yet cried he out, Blessed be the Name of the Lord, Job 1.21.  
Behold a greater instance of patience and submission than any of these, both for that his person was more excellent, and his sufferings far greater, having been a Man of sorrows all his time. Isa. 53.7. He was oppressed and he was afflicted, yet he opened not his mouth, brought as a Lamb to the slaughter, and as a Sheep before the Shearer is dumb, so he opened not his mouth. When he was reviled he reviled not again: when he suffered he threatened not, but committed himself to him that judgeth righteously. 1 Pet. 2.23. Was not this written for our imitation? vers. 21. Christ also suffered for us, leaving us an example. Did he, who is God equal with the father, submit even to the painful, and shameful, and cursed death of the cross, and shall we think ourselves too good to stoop to lesser sufferings and humiliations? he that can submit to God, may be happy in any condition: he that cannot, will be happy in no condition this World can afford him, in which all our roses are full of prickles, and all our ways strewed and hedged up with thorns, more or less. Yea not only the Church militant upon Earth, but even the Church triumphant, in heaven, could not be free from misery, if the will of glorious Saints were not melted into the will of God. Abraham would be ever and anon grieving to think of Dives and others in his case, if his will were not perfectly conformed to the will of God. Many things fall out in this life, which we would not for a World should be, if we could and might prevent them; but when the pleasure of God is once declared by events, even in those cases ought we to sit down satisfied. Abraham would not have sacrificed Isaac for the whole World, but that God made as if he would have him so to do, and then he yielded presently. If blind fortune did govern the World, whose heart would it not break to think of so famous a City in a few days laid in ashes: but sigh it was the will of God it should be so, who ordereth all things according to the counsel of his will, let all the Earth be silent before him, let us be still and know that he is God. Who should rule the World but he that made it, and that upholds it by the Word of his Power? He can do us no wrong if he would, such is his essential holiness, (which also makes it impossible for him to lie) he would do us no wrong if he could, such is his infinite justice. He can do nothing but what is consistent with infinite wisdom, patience, goodness, mercy, and every perfection, and how unreasonable is it not to submit to that which is consistent with all of these? so doubtless was the burning of our renowned City (as ghastly a spectacle as it is to behold) else it had never come to pass.  
O Lord I am sensible that I have need of line upon line, precept upon precept, and example upon example, to teach me this hard lesson of submission to thee (though the object of that submission seem to be only my condition in this life) for I no no where find that thou requirest me and others to be willing to perish everlastingly) Thou knowest how much thy glory and the comfort of thy poor Creatures are concerned in it, that we should know how to resign up ourselves to thee; enable us to be contented with whatsoever thy will hath been or shall be concerning us, and then be pleased to do with us (as to this World) what thou wilt.   

DISCOURSE. XXIV. Of taking occasion by this, to study the vanity and uncertainty of all earthly things.  
IF a glorious City turned into a ruinous heap in four day's time, when no visible enemy was at hand to do it: if the reducing hundreds of Families to almost beggary, that lived in good fashion in less than one week before, by an unexpected means, and in a way not possible to be foreseen: if knocking a Nation out of joint all of a sudden (like a body that had been tortured upon a Rack) be not loud Sermons of the vanity and uncertainty of all earthly things, surely there will be none such till that time shall come, that St. Peter speaks of, 2 Pet. 3.10. When the Heavens shall pass away with a great noise, and the Elements shall melt with servant heat, the Earth also, and the works that are therein shall be burnt up. What a Comment was this providence upon that Text, Psal. 39.5. Verily every Man at his best state is altogether vanity? How did it evince the Psalmist to speak right, Psal. 62.9. Not only when he saith, Men of low degree are vanity, (which most people do believe) but also when he saith, Men of high degree are a lie, to be laid in the balance they are altogether lighter than vanity (which few assent unto.) If things are called vanity (as most properly they are) from their aptness, to vanish and disappear, from their taking wings and flying away from us: then surely the vanishing and flying away of a famous City upon the wings of the fire, and of the wind, (which were the bellows enraging that fire) are a great argument of the vanity of all things here below.  
Amongst all sublunary things, what could be thought to have more stability and certainty in it than the City of London had, as to the body and bulk of it? else why were so many wise men willing to venture all they had in the world in that one bottom? Most men dreamt as little of the burning of all, or the most of London, as of burning up the whole World before the day of Judgement: and it is like did think it not only improbable, but upon the matter impossible, as not doubting, but if fire did happen in any part of the City, one or more, there would be men and means enough to extinguish it (as they use to do) This Mountain was thought to stand so strong, as that it could not be removed in such a way as it was. He that had said, but what if the whole City should be burnt? would have been answered by most men, with the Proverb, what if the sky should fall? yet have we seen this famous City whither like Jonah's Gourd, though not in one day, yet in a very few. May we not apply to it those words of David, used in another case, we have lately seen it in great power, spreading itself like a green Bay Tree: we passed by, and lo it was not, we sought it, and it could not be found. Psal. 37.35. Who can but think of the Psalmist's expressions upon this occasion, Psal. 74.5. A man was famous according as he had lifted up Axes upon the thick Trees, (viz. in order to building the Temple: so likewise to build the City, or any part of it) but now they break down the carved work thereof with Axes and Hammers: such execution hath the Fire done, that greater could not have been done, nor yet so great by Axes and Hammers, and vers. 7. and 8. They have cast Fire into the Sanctuary, they have burnt up the Synagogues of God in the Land. We read of Sodom's being overthrown in a moment and no hands stayed on her, Lam. 4.6. Was it not so with London? Is any Man's life so certain as the continuance of London was thought to be? Who did not expect that both he and his should have been in their Graves before London had come to lie in ashes? who thought not that the City, which had survived many ages past, would also have survived many ages to come? who would not have thought that a Lease for so long as London should stand, had been more durable than if it had run for the lives of a hundred men? yet even in it have we seen those words fulfilled, Isa. 40.6. All flesh is grass, and all the goodliness thereof as the flower of the Field. Psal. 90.6. In the morning it flourisheth and groweth up, in the evening it is cut down and withered.  
But may some say, Land is certain, though houses be casual, neither can moth eat it, nor rust corrupt it, nor thiefs steal it, nor yet fire consume it; for that matter, all that can be said, Land is like to stand where it is, but that it will always abide by the present and proper owners of it, that is as uncertain as any thing else. If Ahab have a mind to Naboth's Vineyard, Jezabel knows how to get it for him, though Naboth would not part with it. It is but paper and parchment that men have to show for their Lands, and are not they more easily consumed than a whole City: or may they not be lost or stolen, or so baffled by the artifice of corrupt Lawyers, that they shall do us no good? we see then that which was looked upon by all men to be as great a certainty as this World hath any, is dried up like a deceitful Brook in Summer. Job 6.17.  
O Lord, when I remember these things, I cannot but pour out my soul in me, and my supplication unto thee, saying. O Lord, give me not my portion in these things, which may so easily be taken away, suffer me not to set my heart upon things, of which it is said, they are not, because they take wings & fly away, but give me to inherit durable substance, (or that which is, as thou hast called it, Heb. tesh. Prov.) Fire me out of the love of the World, by what thou hast done to the City, and give me to mind what thou hast said, 1 John 2.15. Love not the world, nor the things of the world, for the world passeth away, etc. Give me to consider how miserable I am, if I have interest in no good things, but those which one nights fire, or one day's trial at law may take away from me? I see we are all tenants at will, as to all we have in this world, and thou sealest a lease of ejectment when thou pleasest: but there is an inheritance incorruptible, and that fadeth not away, reserved for thy people in the heavens. Oh give us here an abundant entrance into it, and hereafter the endless possession of it. And as experience showeth us the vanity of all things here below, let us by means of faith, which is the substance of things hoped for, and evidence of things not seen, foresee the reality, and in part fore-enjoy the sweetness of those better things that are above.   

DISCOURSE XXV. Of not being too eager upon the world, after this great loss.  
I Am jealous over some men (pardon me, a godly jealousy) lest they should verify that Proverb, which saith, that Fasting from two meals, makes the third a glutton. Trading hath been twice interrupted of late; once by the Plague, and since by the Fire; and now it is much to be feared lest men should fall too eagerly to it again, like those that having been almost starved, when they come at meat again, are apt to surfeit. Now God hath burnt your former houses, take heed of burning your own fingers, in hiring new ones at too great Fines and Rents. Remember the words of God to Baruch, Jer. 45.4. Behold that which I have built will I break down; and seekest thou great things for thyself? See the world better, before you have more to do with it than you needs must; Children that draw a breast too hard, that hath but little in it, what do they but fill themselves with wind? Trust not yourselves too far with the world, for it is a slippery thing, and may serve you such another trick: who would toil, as in the Fire, to lay up treasure for another Fire to consume? Ought they that have wives (and not much more they that have trades) to be as though they had none? 1 Cor. 7.30. Because the fashion of the world passeth away. A moderate care to recruit some part of our losses is not to be blamed: but an immoderate, will do more hurt than good. They that will be rich (be it after great losses) fall into temptation and a snare, 1 Tim. 6.9. It is not for us to say we will be rich, then of all times, when God hath said in effect that he will have us poor: though wait upon his providence we may and must, for a convenient subsistence.  
O Lord, thou hast given us fair warning not to set our hearts upon this world, or fly too fast after that which flies so fast away from us. Sin and the world are two enemies we are not bound to love; yea, we are bound not to love the first at all, the last, much. Seeing it is the pleasure of God to take the world from us, let us take off our hearts from it. If God withdraw spiritual mercies, it is to make us pursue them more eagerly; but if he withdraw temporal, it is that we should prosecute them more indifferently. It being one of thy designs, O Lord, in taking part of this world from us, to make us mind this less, and the next, more; far be it from us upon that account to mind this world more, and that which is to come, less; or to rob our general calling, to recruit our particular; when we should rather borrow time from our particular callings which thou hast diminished, to add to our general. O Lord, teach us neither to deal with a slack hand (which thou hast said, tends to poverty) not yet to be so hot upon it, as if we were resolved by the fire of our zeal for the world, certainly to repair what thou hast impaired by the fire of thine anger: but give us rather to study how contentedly and comfortably we may live for less, than how we may regain and repossess as much as ever.   

DISCOURSE XXVI. Of choosing rather to continue under affliction, than to escape by sin.  
IT is the greatest misery that attends a suffering condition, that it tempts men to seek a deliverance by sin. Agur gives this reason why he deprecated poverty, Prov. 30.9. Lest (saith he) I be poor and steal, and take the name of the Lord in vain. Even Theft its self is a taking of God's name in vain, as being a practical denying of God's alsufficience to provide for us, without the interposition of our sin, and thereunto are men tempted by extreme poverty. It were easy to recount many indirect courses which are taken by men and women, utterly to defend themselves against want. Some betake themselves to unlawful trades, no less than prostituting their own bodies, or the bodies of others, therewith to provide for their backs and bellies; some have other trades as bad as that (if so bad can be;) others use lawful callings unlawfully, vending bad commodities, taking unconscionable rates, pinching those poor people that work to them. Some go the way of open violence, (as by robbery, extortion, oppression,) others the no less dishonest way, of secret fraud and cozenage. Some are tempted to break, not because they cannot pay their debts and live: but because they cannot live so as they were wont to do if they should pay their debts, and therefore they will rather defraud their Creditors, than their Genius. Some, if God take away from them but some part of what he hath given them, resolve to lend him nothing (in that sense as they who give to the poor, are said to lend to the Lord) not but that they are more able than some others who are careful to maintain good works, and to be very charitable: but because they are not so able as they have been; as who should say, if God impair his wont bounty towards them, (though much of his bounty be still extended towards them, howbeit not so much as formerly) they will put an embargo upon all their charity, nothing shall 〈◊〉 out to the poor, if there come not into them so much as formerly. It sounds like taking some kind of revenge upon God himself.  
I wish the words of David, Psal. 10.9. were not applicable to many, where speaking of a wicked man, he saith, He lieth in wait to catch the poor: he doth catch the poor when he draweth him into his net. Are there not many that work upon the necessities of poor men, and grind their faces when they have them at an advantage? These are some of the ill methods and artifices whereby too many attempt to make up their losses. But better it were to be always poor, than to grow rich by such ways as these. Where sin is made use of as the cure of Affliction the remedy is worse than the disease, and it is as our Proverb speaks, Out of the Frying-pan into the Fire. Deliverance obtained by sin is like Jacob's blessing procured by lying, which was many ways embittered to him: For none of all the Patriarches had so many crosses as he. Sin is a worse labyrinth than affliction: worse to stay in, and worse to get out of. So David found it when he would have concealed his shame in the matter of Bathshebah by making Uriah drunk, that would not do his business, neither did he see how he could effect his design without killing him: and when that was done, he was in a worse case than ever; for than watered he his couch with his tears, than were his bones broken. So Peter thought to have secured himself, by denying his master: but that denying cost him dearer than it is probable his owning of Christ at that time would have done. All that men truly get by sin, they may put in their eyes (as we say) and not see the worse. What had become of Job if he had followed the wicked counsel which his wife gave him, whereby to put an end to his troubles? saying, Curse God and die.  
Let those that are tempted to repair their losses by indirect means, think but of three Texts. The first is, Prov. 21.6. The getting of creasure by a lying tongue, is a vanity tossed to and fro of them that seek death. The next is, Prov. 22.16. He that oppresseth the poor to increase his riches, shall surely come to want. The last is, Jer. 17.11. As the Partridge sitteth on eggs, and hatcheth them not: so he that getteth riches, and not by right, shall leave them in the midst of his days, and at his end shall be a fool. But as for those that choose rather to suffer than to sin, God taketh a particular care of them: witness Daniel, preserved in the Lion's den; and the three children in the fiery furnace. They that sin under sufferings, what do they but take in more lading in a storm, whereas the usual and best way is, to cast out part of that lading which they had taken in before.  
O Lord, I desire to depend upon this, that thou knowest how to deliver the righteous out of temptations; and that without their unrighteousness. Let not the lot of the wicked so long rest upon the backs of thy servants, as to make them put forth their hands to wickedness. Cause us to believe, that thy blessing only so maketh rich, as to add no sorrow therewith. and let us never forget or misdoubt what thou saidst to thy servant Abraham, I am God all-sufficiernt, walk thou before me and be upright. Doubtless a little which a righteous man hath is better than great treasures of the wicked. Let me ever be persuaded (as I hope I now am) that innocent poverty is much more eligible than ill gotten prosperity.   

DISCOURSE XXVII. Of preparing for our own dissolution, now we have seen the destruction of London.  
O London, art thou gone before us? who thought to have seen thee in ashes first? who thought that the stakes of his Tabernacle would not be removed, and the cords thereof loosened, whilst thou wert left standing like a strong tower not easy to be demolished, and as like as any thing to endure till time its self shall be no more? How much less difficult had it been for a burning seaver to have consumed me (and thousands more such as I am) than for such a fire, as did that work to have consumed London? For is my strength the strength of stones? or is my flesh of brass? as Job speaks, chap. 6.12. Such was the strength of that City, and yet see where it lieth. As for London its self, it was a glorious City, beautiful for situation, and I had almost called it the joy of the whole earth, alluding to what was said of Mount Zion, Psal. 48.2. (to be sure the joy of the three Kingdoms) but the inhabitants of London, as to their bodies, what were they but dwellers in houses of clay, whose foundation is in the dust, which might be crushed before the moth? Job 4.19. Who look not upon strong-built houses as things more durable than their inhabitants? who did not hope if they were their own, to transmit them to their children, and children's children to many generations? And yet we see that they are in the dust before us. And is not that a fair warning to us, as it might be to an aged infirm person, to follow a young lusty person to the grave. If this were done to the green tree, what may not the dry expect? If the best houses in London were half a year since not really worth three years' purchase, how ever men did value them, how small a purchase may our lives be worth for aught we know? Many might reckon to lay their ruins (their carcases I mean) in the bowels of London, but who ever thought to have had his carcase interred in the ruins of London? as some have had already. A little time hath produced a greater change than our great change would be, why then should we put the evil day of death far off? why should we promise ourselves length of days, as if the present year might not put a period to us, as well as to a strong and stately City, that was likely to have out-lasted a thousand of us.  
How reasonable is it then for us whose lives are but a vapour, to expect but a short continuance in this world, at leastwise not to expect any long duration here; to say with the Apostle, The time is short. Yea, how needful is it we should take the counsel which Christ gives, Luke 12.35. Let your loins be girded about, and your lights burning, And yourselves like men that wait for the Lord, that when he knocketh they may open to him immediately. As there is no preparing for death without thinking of it, so who can think of death, and not desire to prepare for it? if the destruction of London admonish us to number out days, it doth no less, to apply our hearts to wisdom. Who would be willing to die unpreparedly, that thinks at all of dying?  
That you may know what I mean by preparedness for death, take this account. Then is a man fit to die, when he is in a condition to die both safely and comfortably: when he is translated from spiritual death to life, and knows himself so to be. He that is not so translated, hath no fitness at all to die, he that is and knows it not, is fit in one sense, and unfit in another: is partly fit, but not so completely, but he that both is so, and knows himself to be so, hath all the essentials of fitness for death, though if a man be in the actual exercise of grace and discharge of his duty, it must be confessed that doth give him somewhat more of an actual and accomplished fitness, than the mere habits of grace and of assurance can do. He that hath made his calling and election sure, he that is sealed up to the day of redemption by the spirit of promise, he that can say with Paul, he knows in whom he hath trusted, and as St. John, we know that we are of God; I say is fit to die. He that hath not that fitness for death, but yet desires to have it, let him make it part of every day's work to get it; let him be daily learning how to die. Hath God afforded no means whereby to bring us to a fitness for death? what is prayer, reading the Scriptures, hearing the word, converse with Christians, examining ourselves, serious meditation of spiritual and eternal things, avoiding the occasions of evil, keeping our hearts with all diligence? Is it likely that a man should conscionably use all these means, and not attain the end of them? why then is faith said to come by hearing the word preached? why is the word called the ministration of the spirit? why saith Paul to the Galathians, Received ye not the spirit by the hearing of faith? Gal. 3.2. why did Christ counsel men to search the Scriptures, seeming to approve their thinking, that in them we have eternal life? why doth Christ speak of our heavenly father, giving his spirit to them that ask him? why doth he say, Ask and it shall be given you, seek and ye shall find, knock and it shall be opened to you, Mat. 7.7. For every one that asketh receiveth, and he that seeketh findeth, and to him that knocketh it shall be opened, verse. 8. why must all that come to God, believe that God is a rewarder of all them that seek him diligently? Heb. 11.6. It seems to consist but ill with such texts as these, for us to look upon the means which God hath appointed as insignificant and ineffectual. And seeing they are not so, let us diligently use them in order to our preparation for death, now at leastwise that God hath spared us so long as to see London laid in the dust before us.  
Now God hath fired your nests over your heads (dear friends and much lamented Citizens) will not each of you say as David, Psal. 55.6. O that I had wings like a Dove (which is the emblem of innocency) for then would I fly away, and be at rest. I see no great reason we now have to be fond of life, if we were but fit to die. May we not say with Solomon, we have seen an end of all perfection? Seeing we have brought forth an Icabod (so far as concerns ourselves only, and in reference to this World) what great matter had it been, if with Eli's daughter in Law we had died in Childbed? Now who would not long to be dissolved, as Paul did, if he could but say with him, We know if our Earthly House were dissolved, we have a building of God, an House not made with hands, eternal in the Heavens. 2 Cor. 5.1.  
O see then as concerning Death, there are three lessons to be learned from this sad providence. viz. to expect it, to prepare for it, and to be willing to it. To expect it, is the way to prepare for it: and when once prepared for it, we have no great reason, after such a desolation, to be unwilling to it.  
O Lord I dare not say, as Elijah did, 1 Kings 19.4. It is enough, take away my life. He might better say so than I. Possibly he foresaw by a spirit of prophecy, that fiery Chariot which was intended to carry him to heaven. 2 Kings 2.12. Yet neither he nor I may say so by way of discontent. O Lord, I have many things to desire, as in reference to death, let me not die till I am willing, make me willing when I am fit, let me know I am fit when I am really so, that I may be willing, make me early fit, that I may be timely willing: yea desirous to be dissolved, and whensoever 〈◊〉 am desirous to die, let me also be contented to live, if thou have any work to do for me. Let me only desire that thou mayst be glorified in me, whether by life or death. Lord what work do I and some others make of dying, as if it were more for us to die, than for London to be burnt to ashes. Did Aaron make any such stir about it? Up he went to Mount Hor. Moses stripped him of his Garments, and put them upon Eleazar his Son: Numb. 20.26. And me thinks he made no more of it, than if he had put off his  to go to Bed, or than if with Enoch, he had been about to have been translated, rather than to have seen death; or with Christ after his resurrection, rather about to ascend than to die. O Lord have not some of thy servants known the time of their approaching Death, and knowing it, called their friends about them, prayed together, suing Psalms together, cheerfully conferred about that better world they were going to, took their solemn leave of all their relations and friends, as if they had only been about to travel into some far Country, from whence they were never like to return again, and then composed themselves to die, as if they had only laid themselves to sleep, and commended their souls into thy hands with no less cheerfulness and confidence, than Men do their bags and bonds into the hands of faithful friends? May I not (with submission) desire to die upon the same terms? yet, if it may stand with thy blessed will, let me live to see London rebuilt in some competent measure: thy people reunited: England resettled: Protestant Nations reconciled each to other: thy Gospel every where spread: this Land a Mountain of holiness, and a valley of vision, or if not all, yea if none of these, at leastwise clearly to see and read my own name written in the book of life: then shall I say with good old Simeon, Now lettest thou thy servant departed in peace, for mine eyes have seen thy salvation.   
FINIS.