have been eminent for Sabbath-holiness Let us trace the Apostolical practice which in this case is our brightest beam for our conduct and guidance Acts 20. 7. How indefatigable were they in their labours powerfull Acts 8. 4. in their reasonings multifarious in their administrations Acts 20. 10. frugal of their time copious in their preaching and 1 Cor. 16. 2. stupendous in their works upon Gods holy day On this day they discovered their thirst after souls their love to the Gospel and as so many stars they scattered the light of glorious truth They would preach on a Sabbath although it 2 Cor. 4. 4. Acts 13. 42. Acts 16. 13. was in a proscribed Synagogue and they would pray on a Sabbath though it was by a Rivers side a place of more privacy then shelter And shall these Heavenly patterns put no animation and life in us to honour the Lords day with duty and devotion The Limner who hath a beautiful person before him and yet draws an unseemly picture deserves to have the pencil snatcht out of his hand and to be discharged of his employment Arg. 7 Let us take a prospect of the golden age of the Church and observe the carriage of the Primitive Christians upon the Lords day O what a heavenly spirit breathed in them on this Coimus ad caetum et deum quasi manu extensâ precationibus ambimus Tertul. Christiani a mediâ nocte caetum inchâ—averunt Hier. blessed day insomuch that Tertullian cryes out in a kind of a rapture On this day we meet in our assemblies and as with a stretched-out hand we clasp about God with our prayers If ye will know when the Primiâ—ive Christians began their Sabbath Hierome tells us about midnight which likewise Basil affirms to be the usual practice of those times and tells us a story of himself in relation to these midnight meetings But that the Christians met before day light on the Lords day it was so generally known in the world that Pliny a modest Epist Plin. secund ad Trajanum Heathen took notice of it and makes mention of it in an Epistle to Trajan the Roman Emperour and spake of it in commendation of the Christians and urged this practice Tertul. de Coron mil. Apol cont Gent. Cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as an alleviating argument to soften the Emperour to more mildness towards them and so to slacken the present persecution These meetings before day on the Sabbath are likewise mentioned by Tertullian in a Tract of his We see then the early zeal of the Primitive Christians on the Lords day Nor did they rise so soon but to spend the time to the highest advantage Justin Martyr gives us a full account of the Christians deportment on the Lords day Upon the day called Sunday saith he All that abide within the Cities or about the fields do meet together in the same place wherein the Records of the Apostles and the writings of the Prophets are read unto us the Reader having done the President gives a word of exhortation that we may imitate those good things which are there repeated and then standing up together we send up our prayers to the Lord c. And as Justin Martyr shews us how those of his time acted their duties So Tertullian tells us how the Primitive Christians acted their Graces on the Lords day On this day saith he We feed our faith with holy preaching we lift up our hope and we fasten our confidence upon Tertul. God Hierome speaking of some in his time tells us They designed the Lords day wholly to prayer and to the Hier. ad Eustoch reading of the holy Scriptures and he highly commends them for that practice And that you may not think that the Primitive Christians served God only in publick upon the Lords day Ambrose layes it as a severe injunction upon Ambro. Serm. 33. tom 3. pag. 259. the people That they be conversant all the day in prayer or reading and if any could not read that he should labour to be fed with holy conference And Chrysostome presses the people That presently upon their coming Chrysost in Joan. homil 3. home from the publick they should take a Bible into their hands and make rehearsal with their wives and children of that which had been taught them out of the word of God Tertullian and Justin Martyr positively and fully inform Just Mart. Apol. cap 30. pag. 692. from us That when the Christians were departed out of the Congregation they did not run into the rout of swashbucklers or into the company of ramblers such as did run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb lib. 4. cap. 22. up and down hither and thither but they had care of the like modesty and chast behaviour out of the Church as when they were in the Congregation Nay Theodoret assures us That the Primitive Christians did celebrate other Festivals much more the Lords day their great Festival and their Saviours Resurrection day with spiritual hymns and religious sermons and that the people used to empty out their souls to God in fervent and affectionate Theod. prayers not without sighs and tears No wonder then if Basil say We fill up the Lords day with holy prayers And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil Clemens Romanus definitively concludeth Neither on the Lords dayes which are dayes of joyfulness do we grant any thing may be said or done besides holiness A holy speech of an excellent person And therefore Augustine in his sixth Book de Civitate Dei Cap. 11. speaking of Seneca's scoffing of the Jews Sabbath for which he had too much cause Notwithstanding saith he Seneca durst not speak of the Dies dominicus divinis conventibus sequestratus est Isych Christians even then most contrary to the Jews least either he should praise them viz. the Christians against the custome of his Country or reprove them perhaps against his own will So that the Christians observation of the Lords day in the primitive times was above the snarling of a Heathen and the scomms and sarcasmes of a gentile Phylosopher Thus we have the pattern of the primitive Church and it is a good standard for our practice Their early rising should make us more frugal of the time of a Sabbath their fervent zeal should make us more spiritual in the Ordinances of a Sabbath and their devotion at home should make us more Rom. 12. 11 conscientious in our families upon Gods holy day Let us therefore bestrict and exact in Sabbath-observation having the golden age of the Church for our ensample And indeed pure Religion and undefiled which the Apostle speaks of Jam. 1. 27. Jam. 1. 27. never looks so comely as upon a Sabbath day the day inhances the duty as the lovely dress sets off the lovely person Beauty taking advantage from the attire Argu. 8 The holy observation of the Sabbath is the
French Dutch Portuguezes nay Turks and others from the most remote parts of the Universe here was the general Convention of Europe in their trafficking representatives As London was the glory of England so the Exchange was the glory of London Here were Factors for the Worlds commerce here was the conflux of Trade and Merchandise and it was full Sea every Noon But this magnificent structure is fallen into rubbish and it is much to be suspected that it was over-laden with pride and fantasticalness in the upper part of it with craft and covetousness in the middle part of it with fraud and deceitfulness in the lower part of it and therefore the Ensurance Office which was in it could not ensure it from devouring Constabat structura templi ex lapidibus candidis firâ—iâ—â—â—miâ— mâ—gnitudine 25 câ—bitoruâ—â— et 8 in alâ—â—â— â— 12 in latituâ—â—â—â—m Josâ—phus flames And how did this flourishing Structure vanish on a sudden as if it had been only a bright apparition 2. Another Ornament of the City not to mention those which are inferiour and so innumerable was the Guild-hall and this Structure fell in the common ruine this noble pile of building so ancient so useful so majestick so unparallel'd was founded about 360 years ago as some compute it and how was it laid waste in one day This magnificent Hall was a place of Judicature the honourable Nunâ— sâ—gâ—s est ubi Trest suit Virg. reception of the Magistrates of the City and no less than nine Courts sate in it in their seasons no Building did make London look more like it self viz. The Metropolis of three Nations then this stately None-such It was our English Capital and that it could not be preserved spake our provocation high and Gods indignation hot But our Londons Exchequer is wholly impoverished of its beauty and it is buried in its ruinous and silent ashes This dreadful fire seized upon the conveniencies of the City The Halls which belonged to the several Companies these were decent and convenient places for the several Societies to meet in here stocks were reserved for the poor of the same Companies and so seasonable and comfortable succours were carefully provided to supply the decays which were incident to each Society in their several members Many of these Halls were famous and eminent Structures not to be parallel'd in any Nation and here the several Societies Proprium est charitatis efficere ut in exâ—â—cendis offici is vâ—rtutum quatum cunque voluntarie promtè et delâ—ctabiliter operemur Aquin. met to preserve Love and Amity among themselves but this destructive fire levell'd these beauteous Buildings into rubbish and ashes and so the Lord in this Judgment did not onely blast the beauty and ecclipse the glory but melt the cement and solder of London and so untwist our societies by destroying the places of their Convention Now our Companies are scattered and know not the places of their Courts or Festivals 3. A rare conveniency of this City was the famous Sion Colledge the eminent receptacle of Divines where the Students Charitas est vinculum quod constringit conjungit â—es et personas diversas inter se Daven had their Chambers the Scholars had their Books and the poor had their bread This stately Edifice containing within the circuit of it several Alms-houses for the poor of both Sexes the priviledge of a richly fraught Library was in a few hours buried in its ruines Indeed this was a place of such Renown that many were pleased to call London the third Vniversity of England Here the Muses and the Graces dwelt together and here Doctor White the Two eminent Divines worthy Founder of and Mr. Simpson a bountiful Benefactor to this lovely Edifice left their renowned Names to be venerated to Posterity But this inexorable fire had no pity upon the cries of the indigent Alms-folks nor any respect to the pleasing retirements of the industrious Student Nor would it spare that rich Cabinet of Learning the beautiful Library nay the Chains by which the Books were fettered to the places could not keep the multitudes of them from running into ashes but learned and so precious leaves were blown down to destruction Nay this devouring fire attached the necessaries of the City 1. The several Prisons which bound Malefactors to their good behaviour and pinioned them from rapine and violence Apud omnes gentes carceres horridi longam mortem praeferebant et apud Athenas Barathrum dicti fuerunt et usitatissimè ergastulum nuncupati sunt quia carcere vincti operari et pensum persolvere debebant Alap in Jer. This fire made the Saint weep and the Thief rejoyce expecting his Chains to be loosned and taken off not by the File but the flame These Cages of unclean Birds were opened not by the innocency of the Prisoner but by the indignation of the Almighty We had taken our range in sin and God seemed to say Let sin take its range God in this fire seemed to pierce Doves and leave Vultures to the prey Newgate that colder Hell was now opened and Bridewel that lenitive of the heat of lust was now broken up the Debtors in Ludgate now paid their Debts not by composition but by conflagration the death of London not of themselves paid their Debts And the two Counters where the Miscellany of vice used to meet gave up their dead in a fright from an approaching flame Nay the Sessions-house that solemn Seat of Justice and unbyassed Righteousness where sin and villany received their just and due sentence of condemnation was turned into ashes That God seemed to spit in the face of our very Justice as despising our Righteousness Our disobedience to himself making him neglect our severities to others That God made a Goal-delivery not in love but in wrath This prodigious fire seized upon the Sanctuaries of the City Those Reverend Structures wherein many fervent prayers Inter judaeos oppidatim synagogae erant in quibus Moses et Prophetae per singula sabbata perlegebantur Acts 15. 21. Quin ergo in Ecclesia omnia decentèr fieâ—i et secundum ordinem idcircò nec Christus hunc ordinem turbare voluit sed doctrinam suam proposuit in synagogis Chemnit have been offered up to God many religious assemblies have been convened for holy worship wherein many excellent and soul-converting Sermons have been preached and delivered these solemn places of the holy congregation are now turned into a ruinous heap so that now we may speak in the Psalmists language Psal 74. 8. This fire hath burnt up almost all the Synagogues of God in the City And surely whatever scorn many cast upon these places called Churches the usual retirements of the Saints on Gods blessed day to meet with their beloved these being folded up in ruine put an emphasis upon divine displeasure the faithfull Ministers of Christ never refusing those decent conveniencies to break the bread of life
in But our comly places for our sacred assemblies are dropt into confusion and now there is no difference between the Pew and the Pulpit This dreadfull fire seized upon the Nurseries of our City 1. The Nurseries of Charity our Hospitals the Renowned Christ-Church fell at this strok the worthy benefaction of our English Josiah the Excellent Edward the sixth Here Deus est herus noster nos coloni ejus pauperes ager dei sunt semen eleemosyna quae fructificat usque ad Praemii messem Alap the Children of indigent Parents had cloaths for their backs bread for their bellies learning for their minds and carefull Governours undertook not onely a pious but a parental charge Rare was the contrivance and quick the spring of this eminent and stupendous piece of charity When poor Parents which laboured under the affliction of dry breasts could bring their Children to Christ-Church Hospital and then they were fully provided for and lay not only in the bosome of a careful Governour but oftentimes they fell into the lap of the Muses and many of them in their seasons changed an Hospital for an Vniversitie But this famous John 5 2. Hospital for the most part is consumed this pool of Bethesda is in a great measure dryed up and this Jonah's guord is withered which kept many from the scorching of extreme poverty Now we may take up that complaint of Jonah 4. 7. our Saviour The Foxes have holes and the Birds of the air have nests Mat. 8. 20. but the poor Hospital boyes have not where to lay their head for their usual nest is burnt 2. The Nurseries of Learning fell in these flames This fire Juliâ—nus Apostata Templa Gentilium aperuit Scholas Christianorum clausit et decâ—evit ut nulli Christianorum liceret aut ad â—â—tes et scienâ—â—â—â— se apâ—licarent aut Scholas literarias intrarent Pedr. de Mexia in Histor Imperial of London like the persecution of the Apostate Julian shut up our School doors it destroyed the famous Merchant Taylours School Pauls School Mercers Chappel and the School in Christ Church those Seminaries of earlier and rudimental learning By this fire there was a Cross went before our Alphabet Religion and Learning are as the Sun and the Moon the light and brightness of every place but now the Cages are broken and the young Birds are flown away The younger Schollers have lost their Schools and the elder their Books Schools are the Gardens where the tender Plants grow and from them the most profound Ministers who watch over our souls the best read Lawyers who defend our Estates the ablest Physicians who consult the weal of our bodies all receive their first rudiments The fairest Plants once grew in these Nurseries of polite and profitable learning and hence the deepest Schollars had their praeliminary knowledge But these usefull Structures are now rowled up in destruction these Vniversities initial are laid in ashes and now there is no difference between the Masters desk and the Schoolars Forme The breasts of the Muses which fed young and infantile Schollars are now made dry by this desolating judgement The fire seized upon the fences of the City Now the gates of Zion mourn Lam. 1. 4. And London feels the dint of Portae serviunt 1. Ad speciem et decorem 2. Ad munimen unde erunt altae et munitae 3. Ad Senatum et Judicia 4. Ad omnem populi panegyrin et conventum Babylons threat Jer. 51. 58. Her high places shall be burnt with fire God in this judgement spoyled the City not only of its beauty and ornament but of its strength and security we have not our Gates to keep him in or to keep an Enemy out Thus God will not have us safe but when we have made our selves naked by our sin he will keep us naked by his judgements God hath shattered our Gates in pieces which was the peculiar prerogative of a City London now in a great measure hath lost its Name God hath fired the lock of our strength and London cannot shake her self as at other times Judg. 16. 20. Lastly That which accents this judgement is the hand of the Lord was in it Not only mans head but Gods hand supposing the Jesuite and the Papist were in the Conspiracy Isa 10. 5. Mali sunt virga furoris dei quia deus iis non utitur nisi valdè iratus eorum manu et opere indignationem suam assequitur et peccata iniquorum ulciscitur yet they were the Rod of Gods anger or else who took away courage spirit life and activity from the Citizens at that time who melted their spirits like water that they were as a Dove without heart Hos 7. 11. Who caused the fire to burn against as well as with the wind Nay who determined the place where the fire began in the midst of Pitch Tar Oyl Hemp Powder and all provocations of flames and ruine Let us then take it for granted some perfidious Engineer of Rome hatcht the plot yet it could never have been fledged had not Gods indignation given wing unto it And besides all this we must attribute to God the Soveraignty and the dominion over the fire as well as other Elements and Creatures and here let us a little consider the influence God hath over the fire God he kindles the fire Job 15. 34. He blows up the first spark As wicked men are stubble to him Isa 5. 24. so the whole world is as thatch and he can when he pleaseth set it Gen. 7. 23. all in a flame He that drowned the world with water he can easily consume and destroy it by fire God inflames and increases the fire Psal 18. 8. He creates the first sparke and then blows it into a flame If Nebuchadnezzar Ezek. 21. 31. Ezek. 30. 8. Dan. 3 19. Ezek. 30 16. can heat the furnace seven times hotter then it was before how much more can the great Jehovah enrage the conflagration and turn the fire of a house or a hamlet into the fire of a City God terminates the fire And he who saith to the proud waves hitherto shall ye go and no further speaks the same Job 38. 11. Isa 29. 6. Ioel 1. 19. language to the devouring flames the most raging and triumphant fire shall not exceed its limited Commission God divideth the fire Psal 29. 7. That it shall burn this way and not another Gods pity can soften the beam and his wrath can sear the rafter that the fire shall not catch the Psal 29. 7. one but seize upon the other the fire only seizeth upon those precincts which God hath designed to the flames God makes the fire destructive Ezek. 15. 7. It shall burn and consume and there shall be no remedy the passion and heat of the fire is from the anger of the Lord. That the fire Ezek. 15 7. is merciless is because God is full of