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A58817 A sermon preached before the Right Honourable the Lord Mayor, aldermen, and citizens of London at the church of St. Mary le Bow, September the second, 1686 : being the anniversary fast for the dreadful fire in the year 1666 / by John Scott ... Scott, John, 1639-1695. 1686 (1686) Wing S2071; ESTC R34059 13,048 34

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Geffery Mayor Martis vii die Septemb. 1686. Annoque Regni Regis Jacobi Secundi Angliae c. secundo THIS Court doth desire Dr Scott to Print his Sermon Preached at Bow-Church on Thursday last the second Instant being the Day of Humiliation for the great FIRE in London before the Lord Mayor Aldermen and Citizens of this City Wagstaffe Imprimatur Guil. Needham R. R. in Christo Patri ac D no D no Wilhelmo Archiepisc Cantuar. à sacris Domest Ex Aedib Lambeth Sept. 13. 1686. A SERMON Preached before the Right Honourable THE Lord Mayor ALDERMEN AND Citizens of London At the CHURCH of St Mary le Bow September the Second 1686. BEING THE ANNIVERSARY FAST For the Dreadful Fire in the Year 1666. By Iohn Scott D. D. Rector of St Peters Poor London LONDON Printed for Walter Kettilby at the Bishop ' s Head in S. Paul ' s Church-yard and Thomas Horn at the South-end of the Royal Exchange MDCLXXXVI JOHN V. 14. Behold thou art made whole sin no more lest a worse thing come unto thee THESE Words are the Advice of our Saviour to the impotent man whom he miraculously cured after he had long waited to no purpose at the Pool of Bethesda And seriously when I consider the miserable state to which this ancient City was reduced by the late stupendious Fire and the since glorious recovery of it out of its mighty heap of Ruines it seems to me an exact emblem of this poor Patient in my Text. With him not long ago it was reduced to a wretched impotent condition its goodly Piles lay bed-rid in their own sad Ruines almost despairing of Recovery and the utmost that humane Prudence could hope was that the next Age might see their Resurrection But by the miraculous courage and industry with which God inspired their former Inhabitants behold they are raised again within a few Years more Glorious and Magnificent than ever and we that saw their Desolations and were almost ready to give them over for irreparable have lived to see them rise again in state and splendour out of their Ashes And now that our City is revived again and flourishes in perfect health and vigour methinks I hear the God of Heaven bespeak her as our Saviour did his recovered Patient in the Text Go thy way and sin no more lest a worse thing come unto thee In which words you have I. A Caution Sin no more II. A twofold Reason of it 1. Behold thou art made whole 2. Lest a worse thing come unto thee I. I begin with the first of these Sin no more Which words plainly imply that he had been a sinner heretofore and that because he had so therefore he was reduced to that wretched impotent condition that his disease was the punishment of his fault and the product of his own wickedness for otherwise he had no reason to take warning by it not to sin again if his former impotence had not been the effect of his sin it could not have been urged as a proper argument to perswade him to a future reformation In this therefore the strength of our Saviour's Caution lies The impotence under which thou didst so lately languish and of which I have now recovered thee was inflicted on thee by God as a just retribution for thy wickedness and therefore since thou art thus happily recovered beware thou dost not sin again lest thou provoke him by it to scourge thee more severely So that the main design of this Caution is to convince us that those Evils and Calamities under which we suffer are some way or other occasioned by our sin And indeed if we impartially survey those numerous calamities which oppress the World we shall find them generally reducible to one of these three Heads Either 1. they are the natural Effects of sin Or 2. the just Retributions of it Or 3. the necessary Antidotes against it Of each of these very briefly 1. In the first place Many of those evils and calamities under which we suffer are the natural Effects of Sin and such it 's possible was the disease of which our Saviour cured this impotent Patient even the natural effect either of his Intemperance Wantonness or immoderate Passion which are the natural causes of most of those diseases under which we languish For either they are intailed upon us by our Parents who beget us usually in their own likeness and so having diseased themselves by their own Debauches derive to us their frail and crazy constitutions and leave us Heirs of the woful effects of their own Intemperance and Lasciviousness for so we commonly find the Stone and Gout Consumption and Catarrhs derived through many generations from the vices of one wicked Progenitor who to enjoy the pleasures of an intemperate Draught or the embraces of a rotten Whore doth many times entail a lingring torment upon his Children and his Childrens Children Others again owe their diseases to their own personal vices and by abusing their Bodies to satisfie their Lusts convert them into walking Hospitals they suck in Rheums and Defluxions with their intemperate Draughts and change the pleasure of a sober and temperate life for Fevers and the uneasiness of Debauches they swallow their Surfeits in their gluttonous Meals and fill their Veins with flat and sprightless humours till by degrees they have turned their sickly Bodies into mere Statues of Earth and Phlegm And in a word they wast themselves in their insatiable wantonness and sacrifice their strength to a beastly importunity and many times contract those noisome Diseases that make them putrifie alive and even anticipate the uncleanness of the Grave And as our bodily Diseases are generally the natural effects of our Sin so are most others of those Calamities under which we groan Thus Want and Poverty are usually the effects either of our own Sloth or Prodigality or else of the Fraud and Oppression of those we deal with and Wars and Devastations the natural products either of the Ambition or Covetousness of those who are the Aggressors Thus Sin you see is the Pandora's Box whence most of those swarms of Miseries issue that sting and disturb the World and indeed the God of nature to deter men from Sin hath coupled Misery to it so inseparably that whilst he continues things in their natural course we may as soon be men without being reasonable as sinful men without being miserable Hence we find That when he had tryed all the arts of Discipline on the obstinate Jews and none were effectual he at last consigns them to the dire correction of their own Follies Ier. 2 19. Thine own wickedness shall correct thee and thy backsliding shall reprove thee 2. Again Secondly Many of those Evils and Calamities under which we suffer are the just retributions of Sin For besides those numerous Evils that are naturally appendant unto wicked actions there are sundry others under which we suffer that are the more immediate effects of the Divine Displeasure and