five thousand of his Army in one night Eighthly By slighting of divine warnings you will tempt Satan to tempt your souls he that dares slight divine warnings will stick at nothing that Satan shall tempt him to yea he does to the utmost what lyes in him to provoke Satan to follow him with the blackest and sorest temptations Ninthly He that slights divine warnings dams up all the springs of mercy Psal 81. 11. to the end Jer. 7. 23 24 25 26 27 28 29. 34. Isa 13. 14 15 16. and turns the streams of loving-kindness and favour another way Tenthly and lastly Slighting of divine warnings will be the Sword that will wound you and the Serpent that will sting you 〈◊〉 the Worm that will be still gnawing upon you especially 1. When your consciences are awakned 2. When you shall lye upon a dying bed 3. When you shall stand before a Judgment-seat Fourthly and lastly When you shall awake with everlasting flames about your ears Upon all these considerations take heed of slighting the warnings of God that you are under this day But Seventhly and lastly God inflicts great and sore Jâ—dâ—ments upon Persons Cities and Countries to put the world in mind of the General Judgment Who can think upon the Conflagration of our late glorious City and not call to mind the great and terrible day of the Lord Psal 50. 3 Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him As God gave his Law in fiâ—e so when he comes to Judgment in fire he will require it to shew himself a Judge and Revenger of it and to bring the world to a strict account for Eccle. 12. 13 14. Exod. 20. 18. Heb. 12. 18 19 20 21. their breaking of it In the promulgation of the Law a flaming fire was only on Mount Sinai but when Christ shall come to execute vengeance on the transgressors of it aâ—l the world shall become a Bonfire In the promulgation of the Law there was fire smoak thunder and an earthquake but when Christ shall come in flaming fire to revenge the breaches of it the Heavens shall be dissolved and the Elements shall melt with servent heat so that not only a few Cities and Kingdoms but all this lower World shall be of a flame and therefore if any of the wicked should be so weak as to think to secure themselves by creeping behind the Lord they will but deceive themselves for the fire shall not only devour before him but it shall also devour round about him When an unquenchable fire shall be kindled above the sinner and below the sinner and round about the sinner Rev. 6. 15 16 17. Jer. 5. 14. how is it possible that he should escape though he should cry â—ut to the Rocks and the Mountains to fall upon him aâ—d to cover him from the wrath of the Lamb Isa 66. 15 16. For behold the Lord will come with fire and with his chariâ—ts like a whirlwind to render his anger with fury and his rebuke with flames of fire For by fire 〈◊〉 by his sword will the Lord plead with all flesh and the slai◠〈◊〉 the Lord shall be many There is nothing more fearful or formidable either to man or beast then fire Now when God comes to execute his Judgments and to take vengeance on the wicked in this life as some curry the words or in the other life as others curry the words he will come in the most terrible and dreadful manner imaginable he will come with fire and he will render his rebuke with flames of fire or with fiery flames as some say or with flaming fire as others say 2 Thes 1. 7 8. And to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Beloved that Christ will come to Judgment in flaming fire is no Politick invention found out to fright men from their pleasures nor no Engine of State devised to keep men tame and quiet under the Civil powers nor no Plot of the Minister to make men melancholy or to hurry them into a blind obedience but it is the constâ—nt voice of God in the blessed Scriptures 2 Pet. 3. 10-12 But the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat Pareus is of opinion that that Pareus in Rev. 16. 18. fire that shall set all the world in a flame at last will be kindled and cherished by lightning from Heaven The Earth being smitten with lightning from Heaven shall be shaken and torn into ten thousand pieces and by fire utterly consumed now the Earth shall quake the Sea roar the Air ring and the World burn Now you shall look no way but you shall see fire you shall see fire above you and fire below you and fire round about you Christâ— fiâ—st coming was at Luke 2. 8. to vers 15. Psal 71. 6. tended with a general peace and with Carols of Angels he came as rain upon the mown grass silently sweetly into the world then a babe cryed in the manger but now Judahs Lyon will roar and thunder in the Heavens Then he came riding on an Asses Colt but now on the Clouds Then he was attended with twelve poor despised Apostles but now he shall be waited on with many score millions of Angels At his first coming he freely offered grace and mercy and 2 Thes 1. 7. pardon to sinners but now he will come in flames of fire to execute wrath and vâ—ngeance upon sinners and 't will be no small honour to Christ nor no small câ—mfort to the Saints nor no small torment to the wicked for Christ to comes in flames of fire when he comes to Judgment Saul Acts 22. 8. was astonished when he heard Jesus of Nazareth but calling unto him out of Heaven Herod was affrighted when he thought that John Baptist was risen again The Philistines Mark 6. 16. 1 Sam. 21. 9. Numb 7. 10. were afraid when they saw Davids Sword The Israelites were startled when they saw Aarons Rod And Juda was ashamed when he saw Thamars signet and staff and Belshazzar Dan. 5. 5. was amazed when he saw the hand-writing upon the Wall The Carthaginians were troubled when they saw Scipio's Sepulchre and the Saxons were terrified when they Hollingsheds Chron. saw Cadwallon's Image Oh how terrified amazed and confounded will wicked men be when they shall see that Christ whom they
remember this inordinate love to the world will expose a man to seven great losses Viz. First To the loss of many precious opportunities of grace Rich Felix had no leisure to hear poor Paul and Martha Acts 24. Luke 10. John 7. busied about many things had no time to hear Christ preach though never man preacht as he preacht Men inordinately in love with the world have so much to do on earth that they have no time to look up to Heaven Secondly To the loss of all heavenly benefit and profiâ— by the Ministry of the World nothing will grow where Ezek. 33. 31 32 33. Math. 13. 22. gold grows where the love of the world prevails there the Ministry of the Word will not prevail If the love of the world be too hard for our hearts then the Ministry of the Word will work but little upon our hearts Thirdly To the loss of the face and favour of God God doth not love to smile upon those who are still smiling upon Psal 30. 6. Isa 57. 17. the world and still running after the world The face and favour of God are Pearls of price that God bestows upon none but such whose conversation is Heaven and who have Phil. 3. 20. the Moon viz. all things that are changeable as the Moon Rev. 12. 1 2. under their feet God never loves to lift up the light of his countenance upon a dunghil-spirited man God hides his face from none so much and so long as from those who are still longing after more and more of the world Fourthly To the loss of Religion and the true Worship and Service of God as you may see by comparing of the Scriptures in the Margine together Many Worldings deal 2 Tim. 4. 10. 1 Tim. 6. 10. Jer. 5. 7. Deut. 32. 15. Hos 4 7. Hos 13. 6. with Religion as Masons deal with their Ladders when they have work to do and to climb c. O then how they hug and embrace the Ladder and carry it on their arms and on their shoulders but then when they have done climbing they hang the Ladder on the Wall or throw it into a corner O Sirs there is no loss to the loss of Religion a man were better lose his name his estate his limbs his liberty his life his all then lose his Religion Fifthly To the loss of Communion with God and Acquaintance with God A man whose Soul is conversant Deut. 8. 10 11. Jer. 2. 31. Chap. 22. 21. Psal 144. 15. with God shall find more pleasure delight and content in a desart in a den in a dungeon and in death then in the Palace of a Prince Mans summum bonum stands in his Communion with God as Scripture and Experience evidences nay God and I are good company said famous Doctor Sibs Macedonius the Hermit retiring into the Wilderness that he might with more freedom enjoy God and have his Conversation in Heaven upon a time there came a young Gentleman into the Wilderness to hunt wild beasts and seeing he Hermit he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt said the young Gallant and so do I saith the Hermit Deum venor meum I hunt after my God they hunt best who hunt most after Communion with God Vrbanus Regius having one days converse with Luther said it was Adam in vit Regii p. 78. one of the sweetest days that ever he had in all his life but what was one days yea one years converse with Luther to one hours converse with God Now an inordinate love of the world will eat out all a mans Communion with God A man cannot look up to Heaven and look down upon the Earth at the same time But Sixthly To the loss of his precious and immortal Soul Shemei by seeking his servant lost his life and many by Math. 16. 26. 1 Tim. 6. 9. an eager seeking after this world lose their precious and immortal Souls Many have so much to do â—n Earth that they have no time to look up to Heaven to honour their God to secure their Interest in Christ or to make sure work for their Souls But Seventhly To the loss of the world for by their inordinate love of the world they highly provoke God to stâ—ip them of the world Ah how rich might many a man have been had he minded Heaven more and the world less When men set their hearts so greedily upon the world 't is just with God to blast and curse and burn up all their worldly comforts round about them Fourthly Many in London were fallen under spiritual decays witherings and languishings in their graces in their comforts in their communions and in their spiritual strength They are fallen from their first love The flame of divine Rev. 2. 4. The Nutmeg tree makes barren all the ground about it so doth the spice of worldly love make the heart barren of grace Vâ—sin observes that the sins and barrenness under the Gospel in the Protestants in King Edwards days brought in the Persecution in Queen Maries days love being blown out God sends a flaming fire in the midst of them Many Londoners were fallen into a spiritual Consumption and to recover them out of it God sent a fire amongst them Many in London were withered in their very Profession where was that visible forwardness that zeal that diligence in waiting upon the Lord in his Ordinances that once was to be found amongst the Citizens of London And many Citizens were withered in their Conversations and Converse one with another There was not that graciousness that holiness that spiritualness that heavenliness that fruitfulness that examplariness that seriousness and that profitableness sparkling and shining in their Conversations and Converse one with another as once was to be found amongst them And many were withered in their affections Ah what a flame of love what a flame of joy what a flame of desires what a flame of delight what a flame of zeal as to the best things was once to be found amongst the Citizens of London but how were those mighty flames of affection reduced to a few coals and cinders and therefore no wonder if God sent a flaming fire in the midst of them and many were withered in their very Duties and Services how slight how formal how cold how careless how remiss how neglective were many in their Families in their Closets and in their Church-communions who heretofore were mighty in praying and wrestling with God and mighty in lamenting and mourning over sin and mighty in their groanings and longings after the Lord and who of old would have taken the Kingdom of Heaven by violence Math. 11. 12. There were many in that great City that had lost their spiritual taste they could not taste that sweetness in Promises 2 Sam. 19. 35 in
Joh. 20. 19-26 Acts 20 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight 1 Cor. 16. 1 2. 1 Cor. 11. 23. But Eighthly Consider such things as are named the Lords in Scripture are ever of the Lords institution As the Word of the Lord 1 Tim. 6. 3. The Cup of the Lord 1 Cor. 11. 27. The Supper of the Lord 1 Cor. 11. 20. And so the Lords Day Rev. 1. 10. I was in the Spirit on the Lords day Now why does John call it the Lords day but because it was a day known to be generally kept holy to the honour of the Lord Jesus who rose from death to life upon that day throughout all the Churches which the Apostles had planted which St. John calls the Lords day that he might the better stir up Christians to a thankful remembrance of their Redemption by Christs Resurrection from the dead But Ninthly Consider that a right sanctifying of the Sabbath is one of the best signs in the Bible that God is our God and that his sanctifying work is past in power upon us Ezek. 20. When the primitive Christians had this question put to them Servasti Dominicum Hast thou kept the Lords day answered Christianus sum omittere non possum I am a Christian I cannot but keep it 20. And hallow my sabbaths and they shall be a sign between me and you that ye may know that I am the Lord your God So Exod. 31. 13. Speak thou also unto the Children of Israel saying Verily my sabbaths ye shall keep for it is a sign between me and you throughout your generations that ye may know that I am the Lord that doth sanctifie you Look as Circumcision and the Passeover were signs that the Jews were in Covenanâ— with God so likewise was the Sabbath Ezek. 31. 13. and because it was a sign of the Covenant between God and them Vers 16. Wherefore the Children of Israel shall keep the sabbath to observe the sabbath throughout their generations for a perpetual Covenant God tells them that they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between him and them The sanctifying of the Sabbath in the primitive times was the main Character by which sincere Christians were differenced from others they judged of mens sanctity by their sanctifying of the Sabbath And indeed as there cannot be a greater argument or evidence of a prophane heart then the prophaning the Sabbath so there cannot be a greater argument or evidence of a gracious heart then a right sanctifying of the Sabbath But Tenthly Consider a right sanctifying of the Sabbath will 10. be a most sure and certain pledge pawn and earnest of our keeping of an everlasting Sabbath with God in Heaven Heb. 4. 9. There remaineth therefore a rest to the people of God Gr. a sabbatism an eternal rest a sabbath that hath no evening Now mark if this Sabbath be a sign and pledge of Heaven then we must keep it till we come there For if we lose the pledge of a benefit we lose the evidence of that benefit whereof it is a pledge A man that is in the Spirit on the Lords day Rev. 1. 10. he is in Heaven on the Lords day there cannot be a more lively resemblance of Heaven on this side Heaven then the sanctifying of the Sabbath in a heavenly manner What is Heaven but an eternal Sabbath And what is a temporal Sabbath but a short Heaven a little Heaven on this side Heaven Our delighting to sanctifiâ— Gods Sabbath on Earth gives full assurance to our faith grounded upon Gods infallible promise that we shall enter into Gods eternal Rest in Heaven for so runs the promise Isa 58. ult Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father for the mouth of the Lord hath spoken it The former part of the verse relates to earthly blessings but these words I will feed thee with the heritage of Jacob thy father that is with a heavenly inheritance for what is the heritage of Jacob but Canaan in the Type and Heaven it self in the Antitype But should I thus sanctifie the Sabbath should I be sure of going to Heaven yes for so it roundly follows in the next words The mouth of the Lord hath spoken it But Eleventhly Consider that of all days God hath put the highest honour upon his Sabbaths by appointing his precious Ordinances in a special manner to be used on those days The Sabbath is a gold Ring and the Ordinances are as so many costly sparkling Diamonds in that Ring All the works of the new Creation are commonly wrought on this day this is the joyful day wherein ordinarily God gives spiritual sight to the blind and spiritual ears to the deaf and spiritual tongues to the dumb and spiritual feet to the lame That Exod. 12. 42. is here applicable It is a night to be much observed to the Lord for bringing them out from the Land of Egypt this is that night of the Lord to be observed of all the Children of Israel in their generation Those that are new-born are commonly new-born on this day and therefore 't is a day to be much observed to the Lord. Those that are converted are ordinarily converted on this day and therefore 't is that day of the Lord that ought to be observed by all the converted Israel of God Those that are edified are commonly most edified on this day O the sweet communion O the choice converse O the singular discoveries O the blessed manifestations O the excellent enjoyments that Christ vouchsafes to his people on this day O the discoveries of Grace O the exercise of Grace O the increase of Grace the progress in Grace O the comforts of Grace that God vouchsafes to his Chosen on this day Experience shews that the right sanctifying of the Sabbath is a powerful means under Christ to sanctifie us and to increase our faith and raise our hope and inflame our love and to kindle our zeal and to enlarge our desires and to melt our hearts and to weaken our sins But Twelfthly and lastly Consider this that a right sanctifying of the Sabbath will cross Satans grand design it will spoil his plot his master-piece Satan is a deadly enemy to the right sanctifying of the Sabbath witness the many temptations that many Christians are more troubled with on this day then they are on any other day in the whole week and witness the many vain wandring and distracting thoughts that many precious Christians are more afflicted with on this day then they are on all the days of the week beside and witness that high and hot opposition
saith Plato is not to encrease our heaps but to diminish the covetousness of our hearts And saith Seneca Cui cum paupertate bene convenit pauper non est A contented man cannot be a poor man I have read of another Philosopher who seeing a Prince going by with the greatest pomp and state imaginable he said to some about him See how many things I have no need of And saith another It were well for the world if there were no Gold in it But since its the fountain whence all things flow it s to be desired but only as a pass to travel to our journeys end without begging When Croesus King of Lydia asked Solon one of the seven wise men of Greece who in the whole world was more happy than he Solon answered Tellus who though he was a poor man yet he was a good man and content with that which he had So Cato could say as Aulus Gelâ—ius reports of him I have neither House nor Plate nor Garments of price in my hands what I have I can use if not I can want it Sâ—me blame me because I want many things and I blame them because they cannot want Now shall Nature do more than Grace Shall the poor blinded Heathen outstrip the knowing Christian O Sirs he that can lose his will in the will of God as to the things of this world he that is willing to be at Gods allowance he that has had much but can now be satisfied with a little he that can be contented to be at Gods finding he is of all men the most likely man to have all his losses made up to him But Eighthly and lastly Are your hearts more drawn out to have this fiery dispensation sanctified to you than to have your losses made up to you Do you strive more with God to get good by this dreadful Judgement than to recover your lost goods and your lost estates Is this the daily language of your souls Lord let this fiery calamity be so sanctified as that it may eminently issue in the mortifying of our sins in the encrease of our Graces in the mending of our hearts in the reforming of our lives and in the weaning of our souls from every thing below thee and in the fixing of them upon the greathings of Eternity If it be thus with you 't is ten to one but God even this world will make up your losses to you But The sixth Support to bear up the hearts of the people of God under the late fiery diâ—pensation is this viz. That by fiery dispensations the Lord will make way for the new Heavens and the new Earth he will make way for the glorious deliverance of his people Isa 66. 15. 16. 22. For behold the Lord will come with fire and with his Chariots like Isa 9. 5 6. Psalm 66. 12. â— whirle-wind to render his anger with fury and his rebuke with flames of fire For by fire and by his sword or by his sword of fire will the Lord plead with all flesh and the slain of the Lord shall be many For as the new heavens and the new earth which I will make shall remain before me saith the Lord so shall your seed and your name remain The great and the glorious things that God will do for his people in the last dayes are set forâ—h by new heâ—vens and new earth and Isa 65. 17. Joâ—l 2. 1 2 3 4 5 30 31 32. Zeph. 3. 8 9. these God will bring in by fiâ—ry diâ—pensations The glorious dstatâ— of the universal Church of Jâ—ws and Gentiles on earth is no lower an estate than that oâ— a new heâ—vâ—n and a new earth Now thâ—s blessed Church-State is usheâ—â—d into the world by fiâ—ry Judgements By fiâ—ry dispensations God 2 Pet. 3. 10 11 12 13. will put an end to the glory of tâ—â—s old wâ—rld and bring in the new Look as Gâ—d by a waâ—â—ry Dâ—luge made way for one new world so by a fiery Dâ—luge in the last of the last Gen. 9. â—ee our new Anotationists oâ— Isa 65. Isa 17. oâ— Chap. 66. 15 16 22. and on Rev. 21. 1. dayes he will make way for another new world wherein shall dwell righteousness as Peter speaks All men â—n common speech call a new great change a new world By fiery dispensations God will bring great changes upon the world and make way for his Sons reign in a more glorious manner than ever he has yet reigned in the world Rev. 18 Chap. 19. Chap. 20. and Chap. 21. The summ of that I havâ— in short â—o offer to your consideration out of these Chapters is this Babylon the great is fallen is fallen How much she hath glorified her self so much sorrow and torment shall be given her Her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Rejoyce over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her And after these things I heard a great voice of much people c. Saying Alleluiah salvation and glory and honour and power unto the Lord our God for truâ— and rightâ—ous are thy judgements for he hath judged the great Whore that hath corrupted the earth and hath avenged the blood of his Saints And again they said Alleluiah And the four and twenty Elders said Amen Alleluiah And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Alleluiah for the Lord God omnipotent reigneth And the Beast and the false Prophet were cast into the lake of fire And the rest were slain with the sword But the Saints reigned with Christ a thousand years in the new Heavens and new Earth to whom the Kings of the earth and Nations of the world bring their honour God by his fiery dispensation upon Babylon makes way for Christs Reign and the Saints Reign in the New Heavens and new Earth But The seventh Support to bear up the hearts of the people of God under the late fiery dispensation is this viz. That by fiery dispensations God will bring about the ruine and destruction Psalm 50. 3 of his and his peoples enemies Psal 97. 3. A fire goeth before him and burneth up his enemies round about Heb. 3. 5. Before him went the Pestilence and burning coals went forth at his feet Ver. 7. I saw the tents of Cushan in affliction and the curtains of the Land of Midian did tremble Ver. 12. Thou didst march through the Land in indignation thou didst thresh the Heathen in anger Ver. 13. Thou wentest forth for the salvation of thy people even for salvation with thine anointed thou woundest the head out of the house of the wicked by discovering the foundation even to the neck Sâ—lah Jer. 50. 31 32. Behold I am against thee O thou most proud saith the Lord God of Hosts for thy day is come the time that I will
LONDON'S LAMENTATIONS OR A serious Discourse concerning that late fiery Dispensation that turned our once renowned City into a ruinous Heap Also the several Lessons that are incumbent upon those whose Houses have escaped the consuming Flames By THOMAS BROOKS late Preacher of the Word at S. Margarets New-Fish-street where that Fatal Fire first began that turned London into a ruinous Heap Una dies interest inter magnam Civitatem nullam There is but the distance of one day between a great City and none said Seneca when a great City was burnt to Ashes Come behold the Works of the Lord what Desolations he hath made in the Earth Psal 46. 8. LONDON Printed for John Hancock and Nathaniel Ponder and are to be sold at the first Shop in Popes-Head-Alley in Cornhil at the Sign of the Three Bibles or at his Shop in Bishopsgate-street and at the Sign of the Peacock in Chancery lane 1670. TO THE Right Honourable Sir WILLIAM TVRNER Knight Lord Mayor of the City of London Right Honourable IT is not my design to blazon your Worth or write a Panegyrick of your Praises your brighter Name stands not in need of such a shadow as mens Applause to make it more renowned in the World native Worth is more respected than adventitious Glory your own works Prov. 31. 31. praise you in the gates It is London's Honour and Happiness Tranquility and Prosperity to have such a Magistrate that bears not the Sword of Justice in vain and that hath not Rom. 13. 4. brandished the Sword of Justice in the defence of the friends of Baal Balaam or Bacchus My Lord had your Sword of Justice been a Sword of Protection to desperate Swearers or to cruel Oppressors or to deceitful Dealers or to roaring Drunkards or to cursing Monsters or to Gospel-despisers or to Christ-contemners c. might not London have laid in her Ashes to this very day yea might not God have rained Hell out of Heaven upon those Parts of the City that were standing Monuments of Gods mercy as once he did upon Sodom and Gomorrah Wo to that sword Gen. 19. that is a devouring sword to the righteous to the meek to the upright and to the peaccable in the land O happy Sword Psal 35. 19 20. under which all sorts and ranks of men have worshipped God in peace and lived in peace and rested in peace and traded in peace and built their habitations in peace and have grown up in peace Sir every man hath sit under your Sword as under his own Vine and Fig-tree in peace Words are too weak to express how great a mercy this hath been to London yea I may say to England The Ancients set forth all their gods with Harps in their hands the Hieroglyphick of Peace The Grecians had the Statue of Peace with Pluto the God of Riches in her arms Some of the Ancients were wont to paint Peace in the form of a Woman with a horn of plenty in her hands viz. all blessings The Orator hit it when he said Dulce nomen pacis the very name of Peace is sweet No City so happy as that wherein the chief Magistrate has been as eyes to the blind legs to the lame ears to the deaf a father to the fatherless a husband Job 31. to the widow a Tower to the righteous and a Terrour to the wicked Certainly Rulers have no better friends than such as make The three things which God minds most loves best below Heaven are his Truth his Worship and his People conscience of their ways for none can be truly loyal but such as are truly religious witness Moses Joseph Daniel and the three Children Sincere Christians are as Lambs amongst Lyons as Sheep amongst Wolves as Lillies amongst Thorns they are exposed more to the rage wrath and malice of wicked men by reason of their holy Profâ—ssion their gracious Principles and Practices than any other men in all the world Now did not God raise up Magistrates and spirit Magistrates to owne them to stand by them and to defend them in all honest and just ways how soon would they be devoured and destroyed Certainly the Sword of the Magistrate is to be drawn forth for the natural good and civil good and moral good and spiritual good of all that live soberly and quietly under iâ— Stobaeus tells us of a Persian Law Stobaeus serm 42. p. 294. that after the death of their King every man had five days liberty to do what he pleased that by beholding the wickedness and disorder of those few days they might prize Government the better all their days after Certainly had some hot-headed and little-witted and fierce-spirited men had but two or three days liberty to have done what they pleased in this great City during your Lordships Mayoralty they would have made sad work in the midst of us When a righteous Government fails then 1. Order fails 2. Religion fails 3. Trade fails 4. Justice fails 5. Prosperity fails 6. Strength and Power fails 7. Fame and Honour fails 8. Wealth and Riches fails 9. Peace and Quiet fails 10. All humane Converse and Society fails To take a righteous Government out of the world is to take the Sun out of the Firmament and leave it no more a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beautiful Structure but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused Heap In such Towns Cities and Kingdoms where righteous Government fails there every mans hand will be quickly engaged Gen. 26. 12. against his brother O the sins the sorrows the desolations and destructions that will unavoidably break in like a Flood upon such a People Publick Pâ—rsons should have publick Spirits their gifts and There is a great truth in that old Maxim Magistratus virum indicat In my Epistle to my Treatise call'd A Cabinet of Choice Jewels the ingenious Reader may find six Arguments to encourage Magistrates to be men of publick Spirits goodness should diffuse themselves for the good of the whole It is a base and ignoble Spirit to pity Cataline more than to pity Rome to pity any particular sort of men more than to pity the whole it is cruelty to the good to justifie the bad it is wrong to the Sheep to animate the Wolves it is danger if not death to the Lambs not to restrain or chain up the Lyons but Sir from this ignoble Spirit God has delivered you The Ancients were wont to place the Statues of their Princes by their Fountains intimating that they were or at least should be Fountains of the publick Good Sir had not you been such a Fountain men would never have beâ—n so warm for your continuance My Lord the great God hath made you a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publick Good a publick Blessing and this hath made your Name precious and your Government desirable and your Person honourable in the thoughts hearts and eyes of all people Many may I not say most of the
set him on fire round about yet he knew not and it burned him yet he laid it not to heart THE Lord in this Chapter by the Prophet Esay doth foretell heavy things against the people and by the way marks the Lords dealings he ever gives warnings before he sends any plagues he lightens before he thunders that the people might not say they did not hear of it and that the wicked might be the more inexcusable and that the godly might make an Ark to save themselves in These words contain in them five â—â—veral things 1. The Author of this Destruction or Judgment 2 The Causes of it 3. The Judgment it self 4. Wâ—â— they were on whom this Judgment was inflicted 5. The Effect of it Now by Divine permission I will open these wordâ— in order to you For thâ— first the Author of it Now this is laid down by Quâ—stion and Answer Who gave Jacob to the spoil and Israel to the Robbers there 's the Question Did not I the Lord there the Answer God is the Author of all the Plagues and Judgments that befal a Nation Secondly The Causes why the Lord did this to a people that he had chosen to be a special people unâ—o himself to a people upon whom he had set his love to a people that he Deut. â— 5. 7. 8. Deut. 32. 10 11 12. had owned for his portion and that he had formerly kept as the Apple of his Eye and carried as upon Eagles wings Now the causes are set down fiâ—st more generally in these words Because they have sinned agaâ—nst the Lord. Secondly more particularly in these words For they would not walk in his ways neither were they obedient to his Law The third thing observable in the words is the dreadful Judgments themselves that God inflicted upon his sinful people his sinning people and these you have in vers 25. Therefore he hath poured upon him the fury of his anger not only his anger but the fury of his anger to shew the greatness of it the extremity of it Mark he doth not say that God did drop down his anger but he poured down hiâ— anger and indignation This Phrase he poured out is an allusion to the clouds pouring down of water violently all at once in an instant as they do many times in the Levant Seas in Egypt at the Indies and in several other parts of the Gâ—n 6. 11. world as they did in the Deluge when the windows of Heaven were broke open Now by this similitude the Lord shews the dreadfulness the grievousness the suddenness and the vehemency of the Judgments that were fallen upon them And the strength of Battel The Lord appears in Arms against them in the greatness and fierceness of his wrath he sent in a very powerful Enemy upon them that with fire and sword over-ran them and their Country and destroyed them on every side as you may see by comparing the 2 Kings 23. 33. ult with the 24. and 25. Chapters following And hath set him on fire round about That is say some all the Countries Cities and Towns round about Jerusalem were set on fire Yet be knew not Though God had burnt them up on every hand yet they took no notice of it they regarded it not they were not at all affected with the fiery Dispensations of Diod orus Siculus writes that in Aethiopia there is such a sottish insensible people that if you cut them with a drawn sword or slay their wives and children before their faces they are not at all affected with it nor moved at it Such brutes were these Jews God O the dulness the insensibleness the sottishness of the Jews under the most awakning and amazing Judgments of God! And it burned him This some apply to the City of Jerusalem it self God did not only fire the Cities and Towns round about Jerusalem but he also set Jerusalem it self into a flame Jerusalem which was beautiful for situation the joy of the whole Earth the Paradise and Wonder of the world is turned into ashes Yet be laid it not to heart or upon his heart as the Original runs O the monstrous stupidity insensibleness and blockishness of this people Though God had brought them low though their Crown was fallen from their head though their gloriâ—us City was turned into ashes and though they were almost destroyed by many smarting miseries and dreadful calamities yet they were not affected with the stupendious Judgments of God they were not awakned by all the flames that God had kindled about their ears they did not lay the Judgments of God to heart nor they would not lay the Judgments of God upon their hearts The fourth thing observable in the words iâ— the persons the people that were spoiled destroyed and consumed by fire and they were Jacob and Israel Who gave Jacob for a Isa 58. 2. Zach. 7. 5. Exod. 19. 5. spoil and Israel to the Robbers They were a praying people a professing people a fasting people a peculiar people a priviledged people and yet for their sins they became a destroyed people a consumed people a ruined people The fifth thing observable in the words is the little Effect the Judgments of God had upon them Now they were under such monstrous stupidity that they were not all awakned nor affected By Tiâ—us Vespasian their land became astage of blood and of all kind of barbarisms and now their so renowned City their Temple and Sanctum Sanctorum so fam'd all the world over was turned into ashes and laid level to the ground Buxtorf Synag Judaica cap. 5. c. 36. with the Judgments of God they regarded them not they laid them not to heart And as stupid and senseless were they when Titus Vespasiâ—n had laid their City desolate by fire and sword and sold thirty of them for one piece of silver as Josephus and other Historians tell us O Sirs since their crucifying of the Lord of Glory they have never laid their finger upon the right sore to this very day they wo'nt acknowledge their sin in crucifying of the Lord of Glory They confess they have sinned more then ever and therefore 't is that God hath more sorely afflicted them then ever but their cruelty to Christ their crucifying of Christ which ushered in the total ruine of their City and Country they cannot be brought to acknowledge to this very day though the Lord hath burnt them up on every hand and hath scattered them as dung all over the earth to this very day A Learned Writer tells us that they call Christ Bar-chozab the Son of a Lye a Bastard and his Gospel Aven Gilaion the Volume of Lyes or the Volume of Iniquity and us Christians Goiiâ—n that is Gentiles Edomites when they salute a Christian they call him Shed that is Devil They hate all Christians but none so much as those that are converted from Judaism to Christianity and all this after so great a burning and desolation that
sometimes naked withered and as it were even dead So 't is sometimes with the graces of the Saints but the Lord by one fiery tryal or another will revive and recover and raise their graces again Epiphanius makes mention of those that Lib. de Anchorat travel by the Desarts of Syria where are nothing but miserable Marshes and Sands destitute of all Commodities nothing to be had for love or money Now if it so happen that their fire go out by the way then they light it again at the heat of the Sun by the means of a Burning-glass and thus if the fire of zeal if the sparks of divine grace by the prevalency of some strong corruption or by the violence of some dreadful temptation should be put out or dye as to its lively operations by a Burning-glass or by one fiery Dispensation or another God will inflame the zeal and enliven the dying graces of his poor people I know the saving graces of the Spirit viz. such as Faith Love Hope c. cannot 1 Joh. 3. 9. 11. Rom. 29. 13. Heb. 8. 1 Pet. 1. 5. Joh 10. 28 29 30 31. be finally and totally extinguished in the Souls when they are once wrought there by the Spirit yet their lustre their radiancy their activity their shine and flame may be clouded and covered whilst the season of temptation lasteth as living coals may be so covered with ashes that neithâ—r light nor smoak nor heat may appear and yet when the embers the ashes are stirred to the bottom then live coals appear and by a little blowing a flame breaks forth There are several cases wherein grace in a Christians breast may seem to be hid cold dead and covered over as sap in the winter is hid in the roots of trees or as flowers and fruits are hid in the seeds or roots in the earth or as sparks of fire are hid in the ashes or as bits of gold are hid in a dust heap or as pearls may be hid in the mire I but God by one severe providence or another by one fiery tryal or another will blow that heavenly grace that divine fire into a perfect flame he will cause their hid graces to revive as the Corn and grow as the Vine and blossom as the Lilly and smell as the Wine of Lebanon Hos 14 5 6 7. O Sirs how many Christians were there amongst us who were much decayed and withered in their graces in their duties in there converses in their comforts in their spiritual enjoyments in their As a man may take infection or get some inward bruise or spring a vein and yet not know of it communions with God and with one another and yet were not sensible of their decays nor humbled under their decays nor industrious to recover themselves out of their withering and dying condition and therefore no wonder if the Lord to recover them and raise them hath brought fiery tryals upon them But Secondly God by severe Providences and by fiery Tryals designs a further exercise of his Childrens graces sleepy habits bring him no glory nor do us no good All the honour he has and all the advantage we have in this world is from the active part of grace consult the Scriptures in the Job 15. 3. 2 Chron. 20. 12 13. Jam. 1. 4. Chap. 5. 11. Hab. 2. 3 4. Mich. 7. 7 8 9. Rev. 13. 10. compared with Chap. 14. 12. Margine There is little difference as to the comfort and sweet of grace between grace out of exercise and no grace at all A man that has millions but has no heart to use what he has wherein is he better as to the comfort and sweetness of his life then a man that hath but a few mites in the world Eccle. 6. 1 2-4 Mark 40. How is it that you have no faith saith Christ to his Disciples when they were in a dreadful storm and in danger of drowning and so stood in most need of their faith yet they had then their faith to seek they had faith in the habit but not in the exercise and therefore Christ looks upon their faith as no faith How is it that you have no faith what is the sheath without the knife the scabbard without the sword the Musket without the match the Cannon without the bullet the Granado without powder no more are all your graces when not in exercise The strongest Creature the Lyon and the subtlest Creature the Serpent if they are dormant are as easily surprised and destroyed as the weakest worm So the strongest Saints if grace be not in exercise are as easily surprised and captivated by Sin Satan and the World as the weakest Saints are O Sirs if Christians will not stir up the grace of God that is in them if they will not look to the daily exercise of grace God by some severe providence or other by some fiery Dispensation or other will stir up their graces for them Ah Jonah 1. 6. ult sluggish slumbering Christians who are careless as to the exercise of your graces how sadly how sorely do you provoke the Lord to let Satan loose to tempt you and corruptions grow strong to weary you and the world grow cross to vex you and friends turn enemies to plague you and the Lam. 1. 16. spirit withdraw to discomfit you and fiery tryals to break in to awaken you And all this to bring you to live in a daily exercise of grace God was fain to be a Moth a Worm a â—yon yea a young Lyon to Ephraim and Judah before he Hos 5. 12. 14. could bring them up to an exercise of grace but when he was all this to them then they fall roundly upon a lively exâ—rcise of grace Hos 6. 1 2 3. Come let us return unto thâ— Lord for he hath torn and he will heal us he hath smitten â—nd he will bind us up After two days he will revive us in the â—hird day he will raise us up and we shall live in his sight Then shall we know if we follow on to know the Lord his going forth is prepared as the morning and he shall come unto us as the rain as the latter and former rain unto the earth Here you see â—hâ—ir faith their repentance their love their hope all in eâ—ercise When a Souldiers courage metal and gallantry lyes as it were hid his Captain will put him upon such haâ—dâ—hips hâ—zards and dangers as shall rouse up his courage metal and gallantry If a Scholar has excellent acquired parts and abilities and will not use them nor improve them his Master will put him upon such Tasks as shall draw out all his parts and abilities to the height So when the Lord has laid into the souls of his people a stock of grace and they grow idle and careless and will not improve that stock for his glory and their own good he will then exercise them with such severe providences and fiery tryals as
world how many professing men in that great City were drest up like fantastical Anticks and women like Bartholomew-babies to the dishonour of God the shame of Religion the hardning of the wicked the grieving of the weak and the provoking of divine Justice When Darius changed the fashion of his Scabbard from the Persian manner into the Mode of the Greeks the Chaldean Astrologers prognosticated that the Persian Monarchy should be translated to them whose fashion he counterfeited Certainly that Nation may fear a scourge from that Nation or Nations whose fashions they follow Zepha 1. 8. And it shall come to pass in the day of the Lords Sacrifice that I will punish the Princes and the Kings children and all such as are cloathed with strange apparel This is a stinging and a flaming check against all Fashion-mongers against all such as seem to have consulted with French Italian Persian and all Outlandish Monsters to advise them of all their several modes and fashions of vice and that are so dextrous at following of them that they are more compleat in them then their patternâ— Certainly if ever such Wantons be saved 't will be by fire Strange apparel is part of the Old man that must be put off if ever men or women intend to go to Heaven What dreadful things are thundred out against those proud curious Dames of Jerusalem by the Prophet Isaiah who being himself a Courtier inveighs Isa 38. 16. ult as punctually against the noble vanity of Apparel as if he had even then viewed the Ladies Ward-robes And those vanities of theirs brought desolating and destroying Judgments upon them And it shall come to pass that instead of sweet Isa 38. 24 25 26. smell there shall be a stink and instead of a girdle a rent and instead of well-set hair baldness and instead of a stomacher a girding of sack-cloth and burning of instead beauty Thy men shâ—ll fall by the sword and thy mighty in the war And her gates shall lament and mourn and she being desolate shall sit upon the ground As light and slight as many make of vain Apparel yet Cyrian and Augustine draw up this Conclusion That superfluous Apparel is worse then Whoredom because Whoredom only corrupts Chastity but this corrupts Nature Seneca complained that many in his time were more sollicitous of their attire then of their good behaviour and that they had rather that the Common-wealth should be troubled then their Locks and set looks I have read of the Grecians that when they wished a curse upon their enemies it was this That they should please themselves in bad customs There are many who lift their heads high who seem to be under this curse this day Why doth the Apostle say saith one of the Ancients Above all things swear not Is it worse Austin Jam. 5. 12. to swear then to steal worse to swear then to commit adultery worse to swear then to kill a man No But the Apostle would fortifie us as much as he could against a postilent custom to punish the pestilent customs and fashions that were amongst us God sent the Pestilence in 1665. and the fiery Judgment in 1666. And the Lord grant that the bloody Sword in the hands of cruel Cut-throats that are brutish and skilful to destory be not sent amongst us some Ezek. 21. 31. other year to punish the same iniquity O Sirs what was more common among many Professors in London then to be cloathed in strange Apparel A la mode de France Mark those that affected the Babylonian Habit were sent Captives Ezek. 23. 15. to Babylon They that borrowed the fashions of the Egyptians may get their boils and botches Certainly such as fear the Lord should go in no Apparel but First such as they are willing to dye in Secondly to appear before the Ancient of Isa 26. 8 9 10. days in when his Judgments are abroad in the earth Thirdly to stand before a Judgment-seat But Secondly There was among many Professors of the Gospel in London much luke-warmness and coldness in the things of God the City was full of luke-warm Laodiceans The Rev. 3. 16 17. Math. 24. 12. love of many to God to his people to his ways and to his instituted Worship was cold very cold stark cold God destroyed the old World by water for the heat of their lusts and God has destroyed the City of London by fire for the coldness of their love that dwelt therein I have read of Anastatiâ—s the Emperor how God shot him to death with a Thunder-bolt because of his luke-warmness and formality But Thirdly There was a great deal of worldliness and earthly-mindedness and coyetousness amongst the professing people of London O Sirs the world is all shadow and vanity 't is filia noctis like Jonabs Gourd a man may set Jonah 4. under its shadow for a time but it soon decays and dyes The main reason why many Professors dote upon the world is because they are not acquainted with a greater glory Men ate Acorns till they were acquainted with the use of Wheat The Load-stone cannot draw the Iron when the Diamond is in presence and shall earthly vanities draw the Soul when Christ the Pearl of price is in presence Many of the Prosessors of London were great Worshippers of the golden Calf and therefore God is just in turning their golden Calf into ashes The world may well be resembled to the fruit that undid us all which was fair to the sight smooth in handling sweet in taste but deadly in effect and operation The world in all its bravery is no better then the Cities which Solomon gave to Hiram which he called Cabul 1 Kings 9. 13. that is displeasing or dirty The whole world is circular the heart of man triangular and we know a Circle cannot fill a Triangle If the heart of man be not filled with the three Persons in Trinity it will be filled with the world 1 Joh. 5. 7. the flesh and the Devil Riches like bad servants never stay long with one master what certainty is there in that which one storm at Sea one treacherous friend one false cath one ball of fire yea one spark of fire may strip us of O Sirs if you can gather grapes of thorns and figs of thistles then go on and dote upon the world still All the things of this world are vain things they are vanity of vanities Eccle. 1. 2. all in Heaven count them vain and all in Hell count them vain a Jacobus piece is but as a chip to them Pearls are but as pebbles in their eyes Lazarus was a Preacher as some conceive and Dives a Lawyer sure I am that Lazarus in Heaven is now rich enough and happy enough and Dives in Hell is now poor enough and miserable enough Hâ— who makes his world his God while he is in the world what will he do for a God when he goes out of this world Well Sirs
inviolable principle and indelebly stampt upon mans nature that there is a God They that shall deny that there is a God must extinguish the very Light of Nature by which the very Heathen in all the Ages of the World have acknowledged a supream divine Being Bion of Boristenesa was a very great Laert. Atheist all his life time he denied the Gods despised their Temples and derided their Worship yet when death The stoutest Atheists that ever lived cannot resolutely and constantly believe there is no God hence Heathens have condemned some to death that denied there was a God came he would rather have endured the greatest torment then to have dyed and that not so much for fear of a natural death but for fear of what followed after lest God whom he had denied should give him up into the hand of the Devil whom he had served and therefore at the time of his death he put forth his hand crying Salve Pluto salve Welcome Devil welcome foolishly thinking to pacific the Devil by this flattering salutation And Tully observes of Epicurius that though no man seemed more to contemn both God and death yet no man feared more both the one and the other The Philosophers did with one consent affirm That there is a God and they called him Nomine Deum naturâ Spiritum ordine Motorem primum but knew him not He that shall deny there is a God sins with a very high hand against the light of Nature for every Creature yea the least Gnat and Fly and the meanest worm that crawls upon the ground will confute and confound that man that disputes whether there be a God or no. The Name of God is written in such full fair and shining Characters upon the whole Creation that all men may run and read that there is a God The Notion of a Deity is so strongly and deeply improst upon the tables of all mens hearts that to deny a God is to quench the very Principles of common Nature yea 't is formally Deicidium a killing of God as much as in the Creature lyes There are none of these Atheists in Hell for the Devils believe and tremble The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 James 2. 19. that is here used signifies properly the roaring of the Sea it implies such an extream fear as causeth not only trembling but also a roaring and screcking out Mark 6. 49. Acts 16. 29. The Devils believe and acknowledge four Articles of our Faith Mat. 8. 29. First they acknowledge God 2. Christ 3. The day of Judgment 4. That they shall be tormented then So that he that doth not believe that there is a God is more vile then a Devil to deny there is a God is a sort of Atheism that is not to be found in Hell On Earth are Atheists many In Hell there is not any Augustine speaking of Atheists saith That albeit there be some who think or would perswade themselves that there is no God yet the most vile and desperate Wretch that ever lived would not say there was no God Seneca hath a remarkable speech Mentiuntur qui dicunt se non sentire Deum â—sse nam etsi tibi affirmant interdiù noctu tamen dubitant They lye saith he who say they perceive not there is a God for although they affirm it to thee in the day-time yet by night they doubt of it Further saith the same Author I have heard of some that have denied that there was a God yet never knew the man but when he was sick he would seek unto God for help therefore they do but lye that say there is no God they sin against the light of their own consciences they who most studiously go about to deny God yet cannot do it but some check of conscience will flye in their faces Tully would say That there was never any Nation under Heaven so barbarous as to deny that there was a God I have seen a City without Walls but never any City but acknowledged a God Quicquid vides quicquid non vides Deus est Whatsoever thou seest and whatsoever thou seest not is God that is all things visible and invisible do express unto thee a Deity and lead thee as by the hand to contemplate heavenly spiritual and eternal things God is known by his effects though not by his Essence The Creation of the World is a glass wherein saith Paul we may Rom. 1. behold his eternal Power and God-head which that divine Poet hath well observed Du Bart. The World 's a School where in a general story God alway reads dumb Lectures of his glory Austin having gone round all the Creatures and seeing in Soliloquiis them the Characters of the God-head imprinted and seriously inquiring of them for God not one or two but all made him this Answer with an audible voice Non sum ego sed per ipsum sum ego quem quaeris in me I am not he but by him I am whom thou seekest in me I have heard saith my Author Mr. Francis Taylor on Pro. 6. 7. of some learned Atheists met together to discourse of the power of Nature to prove there was no God a poor shepherd present asked how the rain came then they bid him look upon a stiâ—l and he might know that vapours were drawn up by the Sun and let fall again as moisture in a still he replied I never yet could see a still work unless some man put fire to it This so wrought on one in the company that he gave glory to God and forsook his Companions I think Zeno hit the mark when he said to hear and see an Atheist dye will more demonstrate that there is a God then all the Learned can do by all their Arguments That Epitaph which was written upon Sennacheribs Tomb may well Herodot be written upon every Atheist He that looks upon us let him believe there is a God and learn to fear him In all the Ages of the World God has given a most severe testimony against Atheists That Assyrian that bragged at a Feast that he did never offer Sacrifice to a God was eaten up of Lice And Lucian a great Atheist going to Supper abroad left his Hounds fast when he went and as he returned home having railed against God and his Word his dogs fell mad met him and tore him in pieces I have read of some Heathens who being at Sea in a very dangerous storm where they were like to be cast away they began every one apart to examine themselves what should be the reason of so dreadful a storm and after that they had all cast up their accoâ—nts by querying with themselves What have I done said one and What have I done said another that has occasioned this storm At last it issued thus they remembred that they had Diagoras the Atheist on Board and rather then they would all perish for that Atheists sake they took him by
body suffers all the members of the body suffer 't is so in the Politick body c. Look as all Rivers run into the Sea and all the lines of the circumference meet in the center so did the interests of the most eminent persons in the whole Nation meet in London c. Now London is laid in ashes we may write Ichabod upon poor England By the flames that have been kindled in London God hath spit fire into the face of England an universal stroke The sore strokes of God which have lately fallen upon the head City London are doubtless designed by Heaven for the punishment of the whole body In the sufferings of London the whole Land suffers For what City County or Town in England was there that was not one way or other refreshed and advantaged if not enriched with the silver streams of London that overflowed the Land as the River Nilus doth the Land of Aegypt Doubtless there are but few in the Land but are more or less concerned in the burning of London There are many thousands that are highly concerned in their own particulars there are many thousands concerned upon the account of their inward friends and acquaintance and who can number up the many score thousands imployed in the Manufacture of the Land whose whole dependance under God was upon London What Lamentation mourning and wo is there in all places of the Land for the burning of London especially among poor Tradesmen Inn-keepers and others whose livelihoods depended upon the safety and prosperity of London Certainly he is no English man but one who writes a Roman hand and carries about him a Romish heart who feels not who trembles not under this universal blow Many years labour will not make up the Citizens losses to them Yea what below the Riches of the Indies will effectually make up every mans losses to him He shall be an Apollo to me that can justly summ up the full value of all that have been destroyed by those furious flames that has turned the best if not the richest City in the world into a ruinous heap Now their loss is a loss to the whole Nation and this the Nation already feels and may yet feel more and more if God in mercy dos not prevent the things that we have cause to fear 'T is true London is the back that is smitten but what corner is there in all the Land that hath not more or less one way or another contributed to the burning of London Not only those that lived in Jerusalem but also those that came up to Jerusalem and that Traded with Jerusalem they even they did by their sins contribute to Jerusalems ruine They are under a high mistake that think it was only the sins of the City which brought this sore desolation upon her doubtless as far as the Judgement extends and reaches so far the sins extend and reach which have provoked the Lord to make poor London such an astonishing example of his justice How are the effâ—cts of Londons ruine already felt and sighed under all the Nation over The blood and spirits which this whole Nation hath already lost by this late lamentable fire will not be easily nor suddenly recovered The burning of London is the Herald of God to the whole Nation calling it to repentance and reformation for the very same sins that have laid London in ashes are rampant in all parts of the Nation as you may easily perceive if you please but to compare that Catalogue that in this Book I put into your hands with those sins that are most reigning and raging in all places of the Land by which you may also see that they were not the greatest sinners in England upon whom the fire of London fell no more than they were the greatest sinners in Jerusalem upon whom the Tower of Siloam fell That the burning Luke 13. 4 5. of London is a National Judgement is evident enough to every man that has but half an eye But if any should doubt of it or dispute it the Kings Proclamation for a General Fast on that account puts it beyond all dispute The words of the Proclamation that are proper to my purpose are these A Visitation so dreadful speaking of the burning of London that scarce any Age or Nation hath ever seen or felt the like wherein although the afflicting hand of God fell more immediately upon the inhabitants of this City and the parts adjacent yet all men ought to look upon it as a Judgement upon the whole Nation and to humble themselves accordingly O Sirs you are to see and observe and acknowledge the hand of the Lord in every personal Judgement and in every Domestâ—cal Judgement O how much more then in every National Judgement that is inflâ—ctâ—d upon us And thus I have done with those ten Considerations that should not only provoke us but also prevail with us to see and acknowledge the hand of the Lord in that late dreadful fire that has laid â—ur City desolate The second Use is a Use of Lamentation and mourning Vse 2 Is London laid in ashes Then let us all lament and mourn that Lâ—ndâ—n is laid desolate Shall Christ weep over Jerusalem Luke 19. 41 42 43 44. when 't was standing in all its glory knowing that it would not be long before it was laid even with the ground and shall not we weep over London whose glory is now laid in the dâ—st Who can look upon London as the Anâ—ient and Noble Metropolis of England and not lament and mourn to see it laid in ashes It might have been said not long since Psalm 98. 12 13. London the Crown of England haâ—h â—ost its Jewel of Wealth and Beauty Walk about Sion walk about London and go round about â—er tâ—ll the Towers thereof mark ye well her Bulwarks considâ—r her Pâ—laces look upon her stately Houses Halls and Hospitals take notice of her Shops and fair Ware-houses and Royal Exchange c. and lo the glory of all â—hese things is now buried in a common ruine O the incredible change that a devouring fire hath made in four dayes time within thy Walls O London So that now we may lamentingly Alas poor London Is this the joyous City whose antiquity is of ancient dayes Is this the crowning City Isa 23. 7 8 whose Merchants were Princes and whose Traffickers were the honourable of the Earth Who can but weep to see how the Lord hath made a City an heap and a ruine of a defenced City and a Pallace to be no City Who can look upon Chap. 25. 2. naked Steeples and useless Chimneys and pittiful fragments of ragged walls Who can behold stately Structures and noble Halls and fair Houses and see them all laid in ashes or turned into a heap of Rubbish without paying some tears as due to the sadness of so dreadful a spectacle Who can with dry eyes hear London thus speaking out of its râ—ines Is it nothing
rate do men value the whole world when it stands in competition with their lives He very well knew that man was a very great life lover who said Skin for skin or Job 2. 4. skin upon skin and all that a man hath will he give for his life God might have brought upon England I and upon London too the Sword of a forreign enemy as he did upon Jerusalem and the Land of Judea In that one only City of Jerusalem during the time or the siege by Vespasians Armies which Josephâ—s de Bello Jud. were made up of Romans Syrians and Arabians there died and were killed a thousand thousand At this time there were slain in all Judea in several places to the number of twelve hundred and forty thousand Jews The whole City of Jerusalem flowed with blood insomuch that many parts of the City that were set on fire were quenched by the blood of them that were slain In seventeen years time the Carthaginian War only in Italy Spain and Sicily consumed and wasted fifteen hundred thousand men The Civil Wars between Pompey and Caesar swallowed down three hundred thousand men Caius Caesar did confess it and gloried in it that eleven hundred ninety and two thousand men were killed by him in Wars Pompey the great writ upon Minerva's Temple that he had scattered chased and killed twenty hundred eighty and three thousand men Q. Fabius killed an hundred and ten thousand of the Gauls C. Marius put to the sword two hundred thousand of the Cimbrians Aetius in that memorable battle of Catalonia slew an hundred sixty and two thousand Hunnes Who can number up the many thousands that have fallen by the bloody sword in Europe from the year 1620 to this year 1667. Ah London Londâ—n thy Streets migâ—t have flowed with the blood of the â—â—am as once the Strâ—ets of Jerusalem Paris and others have done Whilst the fire was a devouring thy stately â—ouses aâ—d Palaces a Forreign Sword might have been a destroying thine inhabitants Whilst the furious flames were â— consuming thy goods thy wares thy substance thy riches a close and secret enemy spirited counselled and animated from Rome and Hâ—ll might have risen up in the midst of theâ— that might have mingled together the blood of Husbands and Wives and the blood of Parents and Children and the blood of Masters and Servants and the blood of rich and poor and the blood of the honourable with the blood of the vile Now had this been thy doom O London which many feared and others expected what a dreadful day would that have been 'T is better to see our houses on fire then to see our Streets running down with the blood of the slain But Secondly God might have inflicted the Judgement of famine upon London which is a more dreadful Judgement Gen. 45. 46. Joel 1. 2. Chap. 2. 3. Jer. 24. 10. Ezek. 6. 11. 2 Sam. 21. 1. than that of fire How sad would that day have been O London if thou hadst been so sorely put to it as to have taken up that sad lamentation of weeping Jeremiah Mine eyes do fail with tears my bowels are trouâ—led my liver is poured upon the earth for the destruction of the daughter of my people because the children and the sucklings swoon in the streets They say to Lam. 2. 11 12. their Mothers where is corn and wine when they swooned as the wounded in the streets of the City When their soul was poured into their Mothers bosom Arise cry out in the night in the Verse 19. beginning of the watches pour out thine heart like water before the face of the Lord lift up thy hands towards him for the life of thy young children that faint for hunger in the top of every street Shall the woman eat her fruit and children of a span Verse 20. long The tongue of the suckling child cleaveth to the roof of his mouth for thirst the young children ask bread and no man Chap. 4. 4 5. breaketh it unto them They that did feed delicately are desolate in the streets they that were brought up in skarlet embrace dunghils Her Nazarites were purer than snow they were whiter Verse 7. than milk they were more ruddy in the body than â—ubies their polishing was of Saâ—hir Their visage is blacker than a coal Verse 8. they are not known in the streets their skin cleaveth to their bones it is withered it is become like a stick They that be slain with the sword are better than they that be slain with Versâ— 9. hunger for thâ—se pine away stricken through for want of the fruits of the field The hands of the pitiful women have sodden Verse 10. their own children they were their meat in the destruction of the daughter of my people We have drunken our water for monâ—y Chap. 5 4 Verse 6. our wood is sold unto us We have given the hand to the Egyptians and Assyrians to be satisfied with bread We gat our bread with the peril of our lives because of the sword of the Verse 9. Wilderness Our skin was black like an Oven because of the terrible Verse 10. Lâ—b 6. c 16. dâ— Bello Judaâ—co famine So great was the famine in Jerusalem that a Bushel of Wheat was sold for a talent which is six hundred Crowns and the dung and raking of the Ciâ—y Sinks was held good commons and such pinching necessities were they under that they acted against all piâ—ty honesty humanity c. Women did eat their children of a span long yea the hands of pittiful women did boyl their own children and men eat one other yea many did eat the flesh of their own arms according to what the Lord had long before threatned Isa 9. 19 20. Through the wrath of the Lord of Hosts is the Land darkned and the people shall be as the fuel of the fire no man shall spare his brother And he shall snatch on the right hand and be hungry and he shall eat on the left hand and they shall not be satisfied they shall eat every man the flesh off his own arm In the Reign of William the first there was so Sâ— Ricâ—aâ—d Bakâ—â—s Chronocle p. 26. great a Dâ—arâ—h and famine especially in Northumberland that men were glad to eat Horses Dogs Cats and Rats and what else is most abhorrent to nature In Honorius's Reign there was such a scarcity of all manner of provision in Rome that men were even afraid of one another and the common voice that was heard in the Kâ—rk was Pone pretium humanae carni Set a price on mans flesh In Italy when it was wasted by the Goths under Justinian the famine was so great that in Picene only fifty thousand persons died with hunger and not only mans flesh was made meat of but the very excrements of men also In the Reign of Hubid King of Spain there was no rain for six and twenty years together so
Son nor thy Daughter thy man-servant nor thy maid-servant nor thy cattel nor thy stranger that is within thy gates Jer. 17. 22. Neither carry forth a burden out of your houses on the Sabbath Day neither do ye any work but hallow ye the Sabbath Day as I commanded your fathers Isa 58. 13. If thou turn away thy foot from the Sabbath from doing thy pleasure on my holy day and call the Sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own wayes nor finding thine own pleasure nor speaking of thine own words Here are three things distinctly observable in the words 1. Words 2. Works 3. Pleasure Not doing thine own wayes that is works not speaking thine own words not finding thine own pleasure Now mark we have stronger reasons to engage us to a stricter observation and sanctification of the Lords Day than they had for their Sabbath which may be thus evinced Not to speak of their double Sacrifices upon their Sâ—bbath Numb 28. 9 10. which as some think might typifie our double devotion on the Lords Day nor yet to speak of those six Lambs whereby others conjecture was fore-prophesied the abundant services in the time of the Gospel Ezek. 46. 1 -5 First Our Motives are far greater and more efficacious For First Our day hath many priviledges above theirs witness the honourable Tâ—tles given to it by holy and learned men As the Queen of dayes Princess Principal Primate a Royal day higher than the highest the first fruits of the days yea saith Hierom The Lords Day is better than any other common day than all Festivals New-moons and Sabbaths of Moses By these Titles 't is evident that the Ancients had the Lords Day in very hâ—gh esteem and veneration Sirs look what Gold is among inferiour Mettals and what among other Grain c. the same is the Lords Day above all other dayes of the week Secondly Their Sabbath was celebrated for the memorial of the Creation ours for the great work of Redemption But Thirdly Theirs was celebrated for their deliverance out of Aegypt ours for our deliverance from Hell Now if the Jews were bound and that for a whole day not to do their own works nor speak their own words nor find their own pleasure how much more solemnity belongs to our Lords Day O what a day is the Lords Day and how solemnly and devoutly ought it to be observed and sanctified But Sâ—condly We have greater means and helps for the sanctification of the Sabbath than the Jews had for a long time or than the Primitive Christians had for three hundred years Mark the holy observation of the Sabbath among them came in by degrees long after the day was settled and the reason was this because for a good while they had no word written to be read nor no Synagogues built to read it in It was well nigh a thousand years or above a thousand years after the giving of the Law before the reading of the Law in Synagogues came up For a long time they had no Books among them but the five Books of Moses and those Books neither were not well understood by the common people And it is further observable that the children of Israel being in Aegypt under sore pressures afflictions and cruel bondage c. neither did nor could keep the Sabbath in any solemn manner not being permitted either to rest or enjoy any solemn assemblies And when they were in their wilderness condition they had many stations diversions and incursions of enemies so that they could not keep the Sabbath in any solemn publick manner as afterwards they did when they were setled in peace and safety in the Land of Canaan And so the Primitive Christians for three hundred years liveing undâ—r very great and violent Persecutions they neither did nor could keep the Lords Day with that solemnity that they should or would but as for place they met not openly but secretly in Woods and Desarts and Holes and Caves and Dens of the earth and so for time sometimes they met in the day and often they met in the night But as for us who have lived and do live in these dayes of the Son of man what rare means and helps what abundance of means and helps what choice and precious means and helps have we had and still have in spite of all oppositions from high or low to enable us to sanctifie the Sabbath And O that all the means and helps that we yet enjoy may be signally blest to that purpose But Thirdly The Heathens by the very light of nature held it but reasonable that the dayes consecrated to their Gods should totally be observed with rest and sanctity the Flamins which were their Priests affirmed that the Holy-dayes were polluted if any work were done upon the solemn dayes besides it was not lawful for the King of the Sacrifices Macrobâ—us l. 1. c. 16. and the Flamins their Priests to see a work done on the holy dayes and therefore by a Cryer it was proclaimed that no such things should be done and he that neglected the Precept was fined and besides the fine he which did ought unawares on such dayes was to offer Sacrifices for expiation And Scaevòla the High Priest affirmed that the wilful offendor could have no expiation Now shall Heathens be so strict in the observation of their holy dayes and shall not Christians be as strict in their observation of the Lords Day These Heathens will one day rise in judgement against the slight observers and the gross prophaners of the Lords Day But Secondly We must sanctifie the Sabbath by preparing ouâ— selves before hand for that day and all the duties of that day Eccles 5. 1 2. Hence it is that God hath fixt a Memorandum upon this Command more than he hath upon any other Command Exod. 20. 8. Remember the Sabbath day to keep it holy Sabbath dayes are our Market-dayes Now men that are worldly wise they consider before hand what to buy and what to sell The Husband-man dungs dresses plowes harrows and all to prepare it for seed I will saith holy David Psalm 26. 6. wash my hands in innocency so will I compass thine Altar O Lord. Signifying that to holy performances there ought to be holy preparations When the Temple was to be built the Stones were hewen and the Timber squared and fitted before they were brought to the place where the Temple stood The Application is easie First The Jews had their preparations Mark 15. 42. And now when the Even was come because it was the preparation that is the day before the Sabbath c. Their preparation began at three a clock in the after-noon which the Hebrews called the Sabbath Eve The Jews as I have read were so careful in their preparation for the Sabbath that to further it the best and wealthiest of them even those that had many servants and were Masters of Families would chop
encrease the graces the comforts the communions and the enjoyments of his people But Thirdly There is the eye of fury and indignation Gods looks can speak his anger as well as his blows His fury is visible by his frowns Mine eyes shall be upon them for evil Gods sight can wound as deeply as his sword He sharpneth Job 16. 9. his eyes upon me sâ—ith Job Wild Beasts when they fight whâ—t thâ—ir eyes as well as their teeth He sharpneth his eyes upon me as if he would stab me to the heart with a glance of his eye he that waits on God irreverently or worships him car lesly or that prophaneth his day either by corporalla boâ—r or spiritual Idleness may well expect an eye of fury to be fixt upon him Jer. 17. ult Ezâ—k 22. 26 31. Bâ—t Sâ—venthly You must sanctifie the Sabbath by pressing after immediate communion with God and Christ in all the duties â—sâ—lm 27. 4. â—salâ— 42. 1 2 â—sâ—â—m 43 4 Psaâ—m 63. 1 2 â—saâ—m 84. 1 2. of the day Oh do not take up in duties or Ordinances or priviledges or enlargâ—ments or meltings but press hard after intimate communion wiâ—h God in all you do Let no duty satisfie thy soul without communion with God in it Câ—n. 7. 4. The King is hil'd in the Galleries that is in his Oâ—dinances The Galleries the Ordinances without King Jesus be enjoyed in them will never satisfie the Spouse of Cant. 3. 1 2 3 4. Christ What is a purse without money or a Tâ—ble without meat or a Ship without a Pilot or a fountain without water or the body without the soul or the Sun without light or the Cabinet without the Jewels no more are all Ordinances and duties to a gracious soul without the enjoyment 2 Kings 2. 13 14. The Sea ebbs â—nd flowes the Mâ—on â—ncreaseâ— and decreases so it is with Saints in their communion with God in Ordinances sâ—metimes they rise and sometimes â—hey fall sometimes â—hey have more and sometimes less communion with God of God in them Moses had choice communion with God in the Mount and that satisfied him The Disciples had been with Jâ—sus and this was a spring of joy and life unto them John 20. 20. Then were the Disciples glad when they saw the Lord. Here is the Mantle of Elijah but where is the God of Elijah said Elisha So saith a gracious soul here is thâ—s Ordinance and that Ordinance but where is the God of the Ordinance Psalm 101. 2. O when wilt thou come unto me O Lord I come to one Ordinance and another Ordinance but when wilt thou come to me in the Ordinance when shall I be so happy as to enjoy thy self in the Ordinances that I enjoy The Waggons that Joseph sent to setch his Father were the means of bringing Joseph and his Father together All the Ordinances should be as so many Wagons to bring Christ and our souls nearer together Mans summum bonum stands in his communion with God aâ— Scripture and experience evidences Eâ—ghthly You must sanctifie the Sabbath by labouring after the highest pitches of grace and holiness on this day Every Christian should labour after an Angelical holiness on Isa 58. 13. this day on this day every Saint should walk like an earthly Angel Mark the Sabbath is not only called holy but holiness to the Lord Exod. 31. 15. Six dayes may work be done but in the seventh is the Sabbath of rest holy to the Lord or as the Hebrew runs holiness to the Lord which shews that the day is exceeding holy and ought to be kept accordingly The Sacrifices on this day was to be double Numb 28. 9. And on the Sabbath day two Lambs of the first year without spot and two tenth deals of flower for a meat-offering mingled with Oyle and the drink-offering thereof The Sacrifices here appointed for every Sabbath day are full double to those appointed for every day ver 3. and yet the daily sacrifices the continual burnt-offering ver 10. was not omitted on the Sabbath day neither So that every Sabbath in the morning there was offered one Lamb for the daily sacrifice and then two Lambs more for the Sabbath and this was appointed 1. To shew the holiness of that day above other dayes and that God required more service from them on that day than he did on any other day Secondly To testifie their thankfulness for the worlds Exod. 20. 11. creation Thirdly To put them in remembrance of Gods bringing them out of Aegypt by a mighty hand and by a stretched Deut. 5. 15. out arm Fourthly For a sign of their sanctification by the Ezek. 20. 12. Heb. 4. Lord. Fifthly and lastly for to be a figure of grace and a sign of that rest in Heaven that Christ hath purchased for his people with his dearest blood Now mark as this day was a sign of more than ordinary favours from the Lord so he required greater testimonies of their thankfulness and holiness on this day than he did on any other day Every day should be a Sabbath to the Saints in regard of their ceasing to do evil and learning to do well but on the seventh day Sabbath our dutiâ—s and services should be doubled In Psâ—â— 92. which Psalm is titled a Psalm for the Sabbath there is mention made of morning and evening performances the variety of duties that are to be performed on this day may very well take up the whole day with delight and pleasure on this day in a more especial manner we should labour to do the will of God on earth as the Angels and Spirits of just men Heb. 12. 22 23. made perfect do it now in Heaven viz. wisely freely readily cheerfully saithfully seriously universally and unweariedly If we are not wanting to our selves God on this day will give out much of hâ—mself and much of his Christ and much of his Spirit and much of his grace into our souls But Ninthly You must sanctifie the Sabbath by managing all the duties of the day with inward reverence seriousness John 4. 23 24. and spiritualness 'T is the pleasure of God that we reverence his Sanctuary Lev. 19. 30. Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord. Twâ—ce in this Chapter the observation of the Sâ—bbath is commanded that it may be the better remembred and that men may know that it is not enough to rest on that day but that rest must be sanctified by a reverent management of all their soul concernments in all our drawings nigh to God We must look that our hearts lye under a holy awe and dread of his presence To the commandment of sanctifying Gods Sabbath this of reverencing his Sanctuary is joyned Gen. 28. 16 17. because the Sabbaths were the chief times whereon they resorted to the Sanctuary The Jews made a great stir about reverencing the Temple they tell us that they were not to go in with a
ninety families in it one half house only excepted wherein the Master of the Family with his Wife and Children were earnestly calling upon God Oh the terror of the Lord and Oh the power of servent prayer At Pleures in Rhetia Anno 1618. Aug. 25. the whole Town was over-covered Alst Chronol with a Mountain which with its most swift motion oppressed fifâ—een hundred In the dayes of Vzziah King Amos 1. 1. of Judah there was such a terrible Earthquake that the people with fear and horror flâ—d from it Zâ—ch 14. 5. Yea ye shall flee liko as ye flâ—d from before the Earthquake in the dayes of Uzziah King of Judah The Jâ—wish Doctors affirm that this amazing Earthquake fell out just at that instant time when Vzziah offered Incense and was therefore smitten with a Leprosie but this is but their conjecture However this dreadful Earthquake was an horrible sign and presage of Gods wrath to that sinful people Josephus tells us that by Antiq. l. 9. c. 11. it half a great hill was removed out of its place and câ—ried four furlongs another way so that the High-way was obstructed and the Kings Gardens utterly marred The L. 15. c. 7. same Author further tells us that at that time that Caesar and Anthony made tryal of their Titles in the Actian War and in the seventh year of the Reign of King Herod there happened such an Earthquake in the Countrey of Judaea that never the like was seen in any other place so that divers Beasts were slain thereby and that ten thousand men were overwhelmed and destroyed in the ruines of their houses The same Author saith that in the midst of the Action War Josephus lib. 1. c. 14. de Bello Judaico about the beginning of the Spring time there happened so great an Earthquake as slew an infinite multitude of Beasts and thirty thousand people yet the Army had no harm for it lay in the open Field Upon the report of this dreadful Earthquake and the effects of it the Arabians were so highly encouraged that they entered into Judea supposing that there were no men left alive to resist them and that they should certainly conquer the Countrey and before their coming they slew the Embassadors of the Jews that were sent unto them Ah London London if the Lord had by some terrible Earthquake utterly overthrown thee and buried all thy inhabitants under thy ruines as he hath dealt by many Cities and Citizens both in former and in these latter times how dreadful would thy case then have been ovâ—r what now it is Certainly such Earthquakes as over whelm both Cities and Citizens are far greater Judgements than such a fire or fires that only consumes mens houses but never huâ—ts their persons God might have inflicted this sore Judgement upon thee O London but he has not therefore it concerns thee to be still a crying Grace Grace But Fourthly God might have inflicted that Judgement both upon City and Citizens that he did upon Korah Dathan and Abiram and all that appertained to them Numb 16. 31 32 33 34. And it came to pass as he had made an end of speaking all these words that the ground clave assunder that was under Such Virgins that had been defloured the Heathen buâ—ied aâ—ive accounting that the sorest of all punishments them And the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods They and all that appertained to them went down alive into the pit and the earth closed upon them and they perished from among the Congregation And all Israel that were round about them fled at the cry of them for they said lest the earth swallow us up also Whilst Moses spake these words saith Josephus and intermixed them with tears the earth trembled and shaking began to remove after such a manner as when by the violence of the wind a great Josephus Antiq l. 4. c. 3. billow of the Sea floateth and is tossed hither and thither hereat all the people were amâ—zed but after that a horrible and shattering noise was made about their Tents and the earth opened and swallowed up both them and all that which they esteemed dear which was after a manner so exterminate as nothing remained of theirs to be beheld Whereupon in a moment the earth closed again and the vast gaping was fast shut so as there appeared not any sign of that which had hapned Thus perished they all leaving behind them an example of Gods Power and Judgements And this accident was the more miserable in that there were â—o one no not of their kinsfolks or allies that had compassion of them so that all the people whatsoever forgetting those things which were past did allow Gods Justice with joyful acclamations esteeming them unworthy to be bâ—moaned but to be held as the plâ—gue and perverters of the people O what a dreadful Judgement was this for persons to be buried alive for houses and inhabitants and all their goods to be swallowed up in a moment What tongue can express or heart conceive the terror and astonishment that sell upon Korah Dathan and Abiram when the earth which God had made firm and established by a perpetual Decree to stand fast under mens feet was weary of bearing them and therefore opened her mouth and swallowed them and aâ—l thâ—ir concernments up Ah London London If the earth had opened her mouth and swallowed up all thy houses and inhabitants with all thy goods and riches in a moment Would not this have been ten thousand thousand times a greater Judgement than that fiery dispensation that has past upon thee But Fifthly and lastly God might have rained Hell out of Heaven upon you as he did upon Sodom and Gomâ—rrah and Gen. 19. this would have been a sorer Judgement than what he has inflicted upon you If God by raining fire and brimstone from Heaven had consumed your persons houses richâ—s and relations would not this have beâ—n the heighth of Judgement and infinitely more terrible and dreadful to you than that fiery dispensation that has consumed part of your estates and turned your houses into ashes Now by these five things 't is most evident That there are worse Judgement than the Judgement of fire which God in Justice might have inflâ—cted upon you But free-mercy has so interposed that God has not stirred up all his wrath and though he has severely punished you yet it is less than your iniquities have deserved Ezra 9. 13. and therefore let this consideration support and bear up your hearts under all your prâ—sent sorrows and sufferings But Elevently Though your houses are burnt and your habtations laid desolate yet your outward condition is noâ— worse than Christs was when he was in the world The estate and condition of Christ was low yea very low and mean in this world Witness hâ—s own relation when he was upon the earth
The Foxes have holes and the Birds of the air Maâ—th 8 20. have nests or resting places where they go to rest as under a Tent like as the Greek word properly imports But the Son of man hath not where to lay his head He doth not say Kings have Palaces but I have none nor he dos not say that rich men have Houses and Lands and Lordships to entertain their followers but I have none But the Foxes have holes and the Birds of the air have nests but the Son of man hath not where to lay his head Christ was willing to undeceive the Scribe and to shew him his mistake thou thinkest O Scribe by following of me to get riches and honor and preferment and to be some body in the world but thou art highly mistaken for I have neither Silver nor Gold Lands nor Lordships no not so much as a house to put my head in When I was torn I was born in a Stable and laid in a Mâ—nger and now Luke 2. 17. Chap. 8. 3. Maâ—th 17. 27. I live upon others and am maintained by others I am not rich enough to pay my Trâ—bute and therefore do'nt deceive thy self The great Architect of the world had not a house to put his head in but emptied himself of all and became poor to make us rich not in gooâ—s but in Grace not in Phil. 2. 7 2 Cor. 8. 9 Christi Paupertas meum est patâ—imoâ—iam Ambros worldly wealth but in the treasures of another world He that was heir of both worlds had not a house of his own to put his head in Christ lived poor and died poor As he was born in another mans house so he was buried in another mans Tomb. Austin observes when Christ died he made no Will he had no Crown-lands only his Coat was left and that the Souldiers parted amongst themselves Are you houseless are you penyless are you poor and low and mean in this world So was Christ Remember the servant is not greater than his Lord. 'T is good seriously to John 13. 16. ponder upon that saying of Christ The Disciple is not above his Master nor the servant above his Lord It is enough for Matth. 10. 24 25. the Disciple that he be as his Master and the Servant as his Lord. If Joab the Lord General be in Tents it is a shame for Vâ—iah to take his ease at home in a soft bed It is unseemly 2 Kâ—ngs 11. 11. to see the Head all begored with blood and crowned with Thorns and the members to be decked with Roses and Jewels and to smell of rich Odors Spices and Perfumes Art thou in a worse condition than Chrisl was in this world Oh no no. Why then dost thou murmur and complain Why dost thou say there is no sorrow to thy sorrow nor no suffering to thy suffering O Sirs it is honor enough for the Disciples of Christ to fare as Christ fared in this world Why should the Servant be in a better condition than his Lord Is not that Sâ—rvant happy enough that is equal with his Lord Did the burnt Citizens but seriously and frequently meditate and ponder upon the poverty and low estate of Christ whilst he was in this world their hearts would be more calm and quieâ— under all their crosses and losses than now they are But Twelfthly Though your houses are burnt and your habitations laid desolate and you have no certain dwelling place c. yet your outward condition in this world is not worse than theirs was of whom this world was not worthy Lam. 5 2. Our inhâ—ritance is turned to strangers our houses to Aliens Psalm 107. 4 5. They wandered in the Wilderness in a solitary way they found no City to dwell in hungry and thirsty their souls fainted in them 1 Cor. 4. 11. Even unto this present hour we both hunger and thirst and are naked and are buffeted and have no certain dwelling place Heb 11. 37 38. They wandered about in sheep skins and goat skins being destitute afflicted tormented They wandered in desarts and in mountains and in dens and in caves of the earth Some of the learned by their wandering up and down in Sheep skins and Goat skins do understand their disguising of themselves for their better security One well observes from the words That they did Chrysostome not only wander and were removed from their own habitation but that they were not quiet even in the Woods Desarts Mountains Dens and Caves of the earth but were hunted by their Persecutors from Desart to Desart and from Mountain to Mountain and from Den to Den and from one Cave to another But hereupon some might be ready to object and reply These were the very worst of the worst of men Surely these Object were very vile base and unworthy wretches these were the greatest of sinners c. Oh no They were such saith the Holy Ghost of whom Answ the world was not worthy The Heathenish world the poor blâ—nd ignorant Atheistical world the prophane superstitious Idolatâ—ous oppressing and persecuâ—ing world was â—ot worthy of them that is they were not woâ—â—hy 1. Of their presence and company 2. They were not worthy of their prayers and tears 3 They were not worthy of their counsel and advice 4. They were not worthy of their gracious lives and examples In this Scripture you may plainly see that their wandering up and down in Desarâ—s and on the Mountains and in Dens and in the Caves of the earth is reckoned up amongst those great and dreadful things that the Saints suffered in that woful day Those precious souls that dwelt in Caves and Dâ—ns and wandered up and down in Sheep skins and Goat skins might have rustled in their Silks Sattins and Velvets they might Nebuchadnâ—zzar like have vaunted themselves on their stately Turrets and Palaces if they would have wounded their consciences and have turned their backs upon Christ and Religion Now if the burnt up Citizens of London would but seriously lay to heart the sad dispensations of God towards his choicest worthies then their hearts would neither faint nor sink under their present losses crosses and sufferings But Thirteenthly and lastly There is a worse fire than that which has turned London into a ruinous heap viz the fire of Hell which Christ has freed believers from There is unquenchable fire Matth. 3. 12. He will burn up the chaffâ— Luke 3. 17. Matth. 18. 8. with unquenchable fire There is everlasting burnings Isa 33. 14. The sinners in Zion are afraid fearfulness hath surprized the Hypocrites Who among us shall dwell with the devouring fire Who among us shall dwell with everlasting burnings Wicked men who are now the only burning Jolly fellows of the time shall one day go from burning to Some devout Personages caused thâ—s Scripture to be writ in letters of Gold upon their Chimney pieces B. of Betty in France in his Draught of Eternity Gen 4. 17. Amos