The Calvin Chrysostom Isa 25. 8 9. Prov 9. 1 2 3 4 5 6. Isa 55. 1 2 3. Jews have the honour to be first called to the Marriage-feast they are invited by the Prophets and afterwards by the Apostles to partake of Christ and of all his royal Benefits and Favours which are displayed in the Gospel God the Father was very willing and desirous to make up a match between Christ and the Jews and between Christ and the Gentiles and he is here called a King to declare his divine Majesty and to set forth the stateliness and magnificence of the Feast Marriage-feasts that are usually made by Kings are full of joy and full of state full of splendor and glory who can sum up the variety of dishes and dainties that then the Guests are feasted with The variety of the glorious excellencies favours and mercies of Christ that are discovered and tendered by God in Gospel-offers in Gospel-ordinances is the Wedding-feast to which all sorts of sinners are invited but here you see they slight and scorn and contemn both Master of the feast and the matter of the feast and all those servants that were sent to invite them to the feast and hereupon the King was wroth and sent forth his armies the Romans as most Interpreters do agree and destroyed those murderers and burnt up their City About forty years after the death of Christ the Lord to revenge the blood of his Son the blood of his servants and the contempt of his Gospel upon the Jews brought his Armies the Romans against Jerusalem who by fire demolished their Temple and City and by sword and famine destroyed eleven millions of men women and children and those that escaped fire Josephus de bell Judaic lib. 7. sword and famine were sold for slaves and scattered among all the Nations Christ and the way of Salvation by him is the subject matter of the Gospel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendered Gospel signifies glad Tydings good News and certainly Salvation by Christ is the best news 't is the greatest and the gladest tydings that ever was brought to sinners ears What the Psalmist had long before said of the City of God Glorious things are spoken of thee that I may Psal 87. 3. truly say of the blessed Gospel Glorious things are spoken of thee O thou Gospel of God The Gospel is called the glorious Gospel of the blessed God The Gospel is a glorious 1 Tim. 1. 11. Gospel in respect of the Author of it and in respect of the Pen-men of it and in respect of the glorious discoveries that it makes of God of Christ of the Sâ—irit of Heaven and in respect of its glorious effectâ— in turning of poor sinners from darkness to light and from the power of Satan unto Acts 26. 18. God that they may receive forgiveness of sins and inheritance among them which are sanctified Certainly Solomons natural History in which he treated of aâ—l Trees from the Cedar to the Hysop of all Beasts Fowls and creeping 1 Kings 4. 33. Some are of opinion that it was burnt by the Chaldees together with the Temple others think that it was abolished by Ezekiah because the people idolized it as they did the Brazen Serpent things was a very rare and incomparable piece in its kind yet one leaf yea one line of the Gospel is infinitely more worth and of greater importance to us then all that large Volume would have been For what is the knowledge of Trees and Birds and Beasts and Worms and Fishes to the knowledge of God in Christ to the knowledge of the great things of Eternity to the knowledge of a mans sinful estate by Nature or to the knowledge of his happy estate by Grace doubtless to a Soul that hath tasted that the Lord is gracious there is no Book to this of the Bible Acts 19. 19. When the Lord had made it the day of his glorious Power to their Conviction Conversion and Salvation they burnt their costly Books of curious Arts. And no wonder for they had found the power and the sweet of a better Book even of Gods Book upon their hearts Luther speaking of the Gospel saith That the shortest line and the least letter thereof is more worth then all Heaven and Earth he tasted so much of the sweetness of the Gospel and saw so much of the glory and excellency of the Gospel that he would often say to his friends that he would not take all the world for one leaf of the Bible Rab. Chiia in the Jerusalem Talmud saith that in his account all the world is not of equal value with one word out of the Law Israel had three Crowns as the Talmud observes 1. of the King 2. of the Priest 3. of the Law but the Crown of the Law was counted by them the chiefest of the three then what is the Crown of the Gospel to all those upon whom the Gospel is come in power 1 Thes 1. 5 6 7. How divinely did that Poet speak who said He could read God in every leaf on the Tree and that he found hiâ— Name written on every green herb and shall not we read God and Christ and Grace and Mercy in every leaf yea in every line of the Gospel The Bible saith Luther is the only Luther com in Gen. cap. 19. Book all the books in the world are but waste paper to it so highly did he prize it and so dearly did he love it Conâ—empt of the Gospel is a great indignity cast upon the great God and a great indignity cast upon Jesus Christ for though the Law was delivered by Moses yet the Gospel was delivered by Jesus Christ And if they escaped not who despised Heb. 2. 3. Chap. 10. 28 29. him that spake from earth of how much sorer punishment are they worthy that contemn him that speaks from Heaven If the Book of the Law happen to fall upon the ground the Jews custom is presently to proclaim a Fast O Sirs what cause then have we to fast and mâ—uâ—n when we see the glorious Gospel of God fallen to the ground scorned despised contemned and trampled upon by all sorts of sinners Contempt of the Gospel is a sin of the greatest ingratitude In the Gospel God offers himself his Son his Spirit Hierom reports of Vzzah that his shoulder was shrunk up and witherâ—d he carted the Ark when he should have carried it on his shoulder therefore that part was branded for it his Grace his Kingdom and all the Glory of another World Now for men to despise and contemn these offers is the highest ingratitude and unthankfulness imaginable and therefore no wonder if God burn such men up and turn them out of house and home Such justly deserve the worst of Judgments who despise the best of mercies The strongest and the sweetest wine always makes the sharpest vinegar the freest the richest and the choicest offers of mercy
iniquity and by tin glittering hypocrisie For as tin is very like unto silver so is hypocrisie very like unto piety Others by dross understand persons that are openly prophane and by tin such as are inwardly unsound The words are a Metaphor taken from them that try metals in the fire purging from precious silver all drosâ— and tin The Jews who were once silver were now turned into dross and tin but God by fiery tryals would burn up their dross and tin their enormities and wickednesses and make them as shining Christians in grace and holiness as ever they were So Isa 27. 9. By this therefore shall the iniquity of Jacob be purged and this is all the fruit to take away his sin God by the Babylonish Captivity would as by fire purge away the iniquity of Jacob and to shew the certainty of it he instanceth in their darling-sin viz. Idolatry when he maketh all the stones of the Altar as chalk-stones that are beaten in sunder the Groves and the Images shall not stand up Idolatry was the great sin for which God sent them into Captivity Now how they were purged from this sin after their return out of Captivity appears by their History take one instance for all Pilate being by Tiberius to be Josephus pag. 617. The Jews hated and feared Idolatry as much as the burnt child dreadâ— the fire Governor over the Jews caused in the night-time the Statue of Caesar to be brought into Jerusalem covered which thing within three days after caused a great tumult among the Jews for they who beheld it were astonished and moved as though now the Law of their Country were prophaned For they hold it not lawful for any Picture or Image to be brought into the City At their lamentation who were in the City there was gathered together a great multitude out of the fields adjoyning and they went presently to Pilate then at Caesarea beseeching him earnestly that the Images might be taken away out of Jerusalem and that the Laws of their Country might remain inviolated When Pilate denied their Suit they prostrated themselves before his house and there remained lying upon their faces for sive days and nights never moving Afterwards Pilaâ—e sitting in his Tribunal-seat was very careful to call all the Jews together before him as though there he would have given them an Answer when upon the sudden a Company of armed Souldiers for so it was provided compassed the Jews about with a triple rank the Jews were hereat amazed seeing that which they expected not then Pilate told them that except they would receive the Images of Caesar he would kill them all and to that end made a sign to the Souldiers to draw their Swords The Jews as though they had agreed thereto fell all down at once and offered their necks to the stroke of the Sword crying out that they would rather lose their lives then suffer their Religion to be prophaned Then Pilate admiring the constancy of the people in their Religion presently commanded the Statues to be taken out of the City of Jerusalem All the hurt the fire did the three Children or Dan. 3. 23 24. rather Champions was to burn off their cords Our lusts are cords of vanity but by fiery tryals God will burn them up Zecha 13. 9. And I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tryed The best of men are but men at the best they have much corruption and dross in them and they need â—efining and therefore God by fiery tryals will refine them â—ut not as dross or chaff which are burnt up in the fire but â—s silver and gold which are purified in the fire he will so â—efine them as that they shall leave their dregs and dross behind them Look what the fire is to the gold the file to the Iron the fan to the wheat the sope to the cloaths the salt to the flesh that shall fiery tryals be to the Saints But what shall be the fruit of their refining Answ They shall call on my Name and I will hear them I will say it is my people and they shall say the Lord is my God By fiery tryals God will purge out our dross and make vertue shine All the fiery tryals that befal the Saints shall be as a potion to carry away ill humors and as cold frosts to destroy the vermine and as a tempestuous Sea to purge the wine from its lees and as the North wind that dryeth up the vapours that purges the blood and that quickens the spirits and as a sharp Corrosive to eat out the dead flesh The great thing that should be most in every burnt Citizens eye and heart and prayers and desires is that the Fire of London may be so sanctified as to issue in the burning up of their lusts and in the purging away of the filth of the Daughter of Zion Isa 4. 4. Jerom reports of Plato how he left that famous City of Hieronym contra Jovinian lib. 2. Athens and chose to live in a little ancient Village almost overturned with tempests and earth-quakes that being often minded therein of his approaching desolation he might get more power over his strong lusts and learn to live a more vertuous life then ever he had lived before O Sirs if God by this fiery Dispensation shall make you more victorious over your strong lusts and help you to live more vertuous lives you will have cause to bless him all your days though he has turned you out of house and home and burnt up all your comforts round about you But Fourthly By severe Providences and fiery Tryals God designs these four things in respect of his Childrens Graces First He designs the reviving quickning and recovering of their decayed graces By fiery tryals he will inflame that love that was even key cold and raise that faith that was Rev. 2. 4. Jam. 1. 2-12 2 Cor. 12. 10. fallen asleep and quicken up those hopes that were languishing and put life and spirits into those joys and comforts that were withering and dying God under fiery tryals lets his poor children see how that by their spiritual decays he has been dishonoured his Spirit grieved Religion shamed the mouths of the wicked opened weak Saints staggered strong Saints troubled Conscience wounded and their Souls and Graces impaired and by these discoveries he engages them to the use of all those holy and heavenly helps whereby their decayed graces may be revived and recovered Many creatures that have been frozen and even dead with cold have been revived and recovered by being brought to the fire God by fiery tryals will unfreeze the frozen graces of his people and put new life and spirits into them As the Air is sometimes clear and sometimes cloudy and as the Sea is sometimes ebbing and sometimes flowing and as the tree of the field are somtimes flowering green and growing and
had set both their City and Temple in a flame before their eyes Now mark sudden and unexpected Judgements do alwayes carry a great deal of the anger and severity of God in them Deut. 7. 4. So will the anger of the Lord be kindled against you and destroy thee suddenly God being greatly angry with Jerusalem Isa 29. 1 2 3 4. He tells her that her Judgement should be at an instant suddenly ver 5. Psal 64. 7. But God shall shoot at them with an arrow suddenly shall they be wounded Hab. 2. 7. Shall they not rise up suddenly that shall bite thee and awake that shall vex thee and thou shalt be for booties unto them Prov. 6. 14 15. Frowardness is in his heart be deviseth mischief continually he soweth discord Therefore shall his calamity come suddenly suddenly shall he be broken without remedy Here is a dismal doom not bruised but broken yea suddenly broken when they least dream or dread the danger And this without remedy there shall be no possibility of piecing them up again or putting them into a better condition Chap. 24. 22. Their calamity shall rise suddenly when they think that they have made all cock-sure then ruine and desolation lyes at their door Certainly there are no judgements so dreadful and amazing as those which come most suddenly and unexpectedly upon the sons of men for these cut off all hope they hinder the exercise of reason they cloud mens minds they distress mens spirits they marr mens councils and they weaken mens courage and they daunt mens hearts so that they can neither be serviceable to themselves nor their friends not the publick all this was evidently seen upon the body of the Citizens when London was in flames The more eminent cause have we to take notice of the hand of the Lord in that late fiery dispensation that has past upon us The year 1666. according to the computation of several sober wise learned men should have been the Christians Jubilee many mens expectations were high that Rome that year should be laid in ashes but it never entered into any of our hearts or thoughts that this very year London should be laid in ashes O unexpected blow Berlin in Germany who in the Pulpit Scultet Aâ—â—aâ— charged the Apostle Paul with a lie was suddenly smitten with an Apoplexy while the words were yet in his mouth and fâ—ll down dead in the place The Parson of Chrondal in Kent having got a Pardon from Cardinal Pool as the Popes Substitute in that work the next Lords Day in his own Parish presses all his people to do the lâ—ke with this Argument that he was now so free from all his sins that he could die presently and God presently so struck him in the Pulpit that he died and never spoke more As Bibulus a Roman General was riding in triumph in all his glory a Tyle fell from the house in the Street and knockt out his brains Otho the Emperour slew himself with his own hands but slept so soundly the night before that the Grooms of his Chamber heard him snort And Plutarch reporteth the like of Cato Lepidus and Aufidius stumbled at the very threshold of the Senate and died the blow came in a cloud from Heaven Sophocles died suddenly by excessive joy and Homer by immoderate grief Mr. Perkins speaks of one who when it thundered scoffingly said it was nothing but Tom Tumbril a hooping his Tubs and presently he was struck dead with a Thunderbolt Olympus the Arrian Heretick bathing himself Theatre of Gods Judgements lib. 1. ap 9. p. 64. uttered sad words against the blessed Trinity but suddenly a threefold Thunderbolt struck him dead in the same place Attilus King of the Huns proudly gave out that the Stars fell before him and the earth trembled at his presence and how he would be the scourge of all Nations but soon after he died by a flux of blood breaking out of his mouth which choaked him on his wedding-day King Henry the Second of France upon the Marriage of his Sister with the King of Spain was so puffed up that he called him self by a new Title Tres-heurâ—use Roy The thrice happy King But to confute him in solemnizing that Marriage he was slain at Tilt by the Captain of his Guard though against his will but not without Gods determinate counsel in the very beginning of his supposed happiness Now every one that is a man either of reason or Religion will certainly say that in these sudden Judgements that befell these persons there was the angry and displeased hand of God to be seen O how much more then should we see the angry and displeased hand of the Lord in that sudden dreadful fire that has turned our once renowned City into a ruinous heap Jer. 8. 15. In this year 1666. many thought that there had been many great and glorious things in the womb of Providence that would have been now brought forth but they were mistaken for unexpectedly London is laid in ashes But Thirdly Consider the force violence vehemency and irresistibleness of it despising and triumphing over all those Many Authors speak much of the Greek Fire some of which burnt the Saracens Fleet to be of such force that the Ancients accounted no other means would extinguish it but Vinegar And certainly several firâ—s that have been enkindled by Romish Jesuits have not been less turious weak endeavours that were used This Fire broke forth with that violence and raged with that fury and appeared in that dreadfulness and spread it self with that dismalness and continued for so long a time with that irresistibleness that discouraged hearts and weak hands with their Buckets Engines Ladders Hooks opening of Pipes and sweeping of Channels could give no check to it This fire broke in upon the Inhabitants like an Arm of the Sea and roared and raged like a Bear robbed of her Whelps until it had laid our glory in ashes When the fire was here and there a little allayed or beaten down or put to a stand how soon did it recover its force and violence and make the more furious onsets burning down Water-houses Engines Churches and the most strong pleasant and stately houses nothing being able to stand before its rage How soon did the flames mount up to the tops of the highest houses and as soon descend down to the bottom of the lowest Vaults and Cellars Stone walls and Brick-walls and those noble and strong Pieces of Architecture were all but fuel to those furious flames How did they march along Jehu-like on both sides of the Streets with such a roaring dreadful and astonishing noise as never was heard in the City of London before Londons sins were now so great and Gods wrath was now so hot that there was no quenching of the furious flames The Decree for the burning of London was now gone forth and none could reverse it The time of Londons fall was now come The fire had
flower which soon withereth in their hand How soon did God slip off the Spirit of that great proud debauched Monarch Belshazzar Dan. 5. 1 2 3 4 5 6. who when he was in the midst of his Cups bravery and jollity with all his great Princes Lords Ladies and Concubines about him saw a hand writing upon the wall which did so amaze him and terrifie him that his countenance was changed and his thoughts troubled and the joints of his loins loosed and his knees dashed one against another But you may say What was the reason that so great a Prince should be so greatly astonished An. The Text tells you he saw a hand What hand we the hand of a man what could one hand of a man saith One terrifie and startle so great a Monarch Drexellius's School of Patience p. 150 151 152. Had he seen the Paws of a Lion or the Pawes of a Bear or the Paws of a Dragon there had been some cause of terror But what need such a Puissant Prince fear the hand of a man so much at whose command and beck an hundred Troops of Armed Horse would presently flye to his assistance What terrible Weapons could that one hand wield or manage none but a Pen with which it wrote But will any man much less a King be afraid of a writing Pen Had he beheld the three Darts of Joab or the fiery flaming Sword 2 Sam. 18. 14. Gen. 3. 24. of the Cherâ—b brandished directly against him he had then had some argument of astonishment But one Hand one Pen one piece of Writing which he understood not this was that which daunted him Many Citizens were as much amazed astonished terrified and startled when they saw London in flames as Belshazzar was when he saw the hand-writing upon the wall Ahab trembled like a shaken leaf and so did his Grand son Manasseh he that faced the Heavens Isa 7. 1 2. 2 Chron. 33. 11 12. and that dared God in the day of his Prosperity when troubles came thick and his fears rise high he hides his heaâ— among the bushes Such a fear and trembling was upâ—â— many Citizens when London was in flames Though Tuâ—liw Hostilius the third King of the Romans had a great warlike Spirit as Lactantius notes yet he carried in his bosom twâ— new Gods Pavorem and Pallorem fear and paleness which hâ— could not possibly shake off Oh the fear that was in Citizens hearts and the paleness that was upon Citizens cheeks when London was in flames Now excessive fear fills the heart with all confusion they strip a man of his reason and understanding Till London was laid in Ashes that effectual means of preservation viz. The blowing up of houses was either greatly hid or sadâ—y gainsaid When the Disease had killed the Paâ—ients than the Physitians agreed upon a Remedy When the Ladder was turned than the Pardon came they weaken his hands and they do so suddenly and totally dispirit and unman a man that he is not able to encounter with those visible dangers that threaten his utter ruine and this the poor Citizens sound by woful experience when London was in flames At the sight of this fire how were the Citizens hearts melted their hands feeble their spirits faint and their knees weak Oh the horror the terror the amazement the confusion that had now seized up on the spirits of all sorts of Citizens How were the thoughts of men now distracted their countenances changed and their hearts overwhelmed O the sad looks the pale cheeks the weeping eyes the smiting of breasts and the wringing of hands that were now to be seen in every Street and in every corner What an universal consternation did my eyes behold upon the minds of all men in that day of the Lords wrath there is no expressing of the sighs the tears the fears the frights and the amazement of the Citizens who were now compassed about with flames of fire O the cryes the tumults the hurries and the hinderances of one another that was now in every Street every one striving with his Pack at his back to secure what he could from the rage and fury of the flames Now one cries out five pound for a Cart another cries out ten pound for a Dray in one Street one cries out twenty pound for a Cart and another in the next Street cries out thirty pound for a Cart here one cries out forty pound for a Cart and there another cries out fifty pound for a Cart. Many rich men that had time enough to have removed their goods their wares their commodities flattered themselves that the fire would not reach their habitations they thought they should be safe and secure but when the flames broke in upon them O then any money for a Cart a Coach a Dray to save some of their Richest and Choicest goods Oh what fear were many Parents now in that their Children would either be now trod down in the press or lost in the crowd or be destroyed by the flames And what fear were many Husbands now in concerning their Wives who were either weak or sick or aged or newly delivered Words are too weak to express that distraction that all men were under when the fire went on raging and devouring all before it And this was an evident token to me that the hand of the Lord was eminent in the fire and that the Decree was gone forth that Dear London must now fall But Ninthly Consider the time that the fire began It began on the Lords Day being the second of September about one or two of the clock in the morning Our fears fell upon us on the Lords Day on that day that should have been a day Rev. 1. 10. Isa 58. 13 14. of joy and delight unto us On this day our singing was turned into sighing our rejoycing into mourning and all our praisings into tremblings O the fears the frights the distresses that men were now under O the amazed spirits the bedewed checks the faint hearts the feeble knees the weak hands and the dejected countenances that were now to be seen every where O Sirs the time when this fatal fire first began was very ominous it being at a time when most Citizens were but newly fallen into a dead sleep being wearied out in their several employments Several dayes before but especially on Saturday or the last day of the week that being with very many the most bufiest day in all the week And of all mornings most Citizens did usually lye longest in Bed Sabbath Day mornings Such as used to rise early every morning in the week to gain the meat that Psal 127. 1 2 John 6. 27. perisheth to make sure and to treasure up for themselves and theirs the things of this world Such commonly madâ— most bold with the Lords Day and would frequently be in their beds when they should have been either instructing of their families or at prayers in their Closets
Job lies on its dung-hill London like the Jewes lies Job 2. 8. in its ashes Esther 4. 3. And therefore it highly concerns all Londoners to put on sackcloth and ashes But Ninthly Surely such as have lookt upon London as the City of their solemnities such can't but weep to see the City of their Solemnities laid desolate Isa 33. 20 Look upon Zion the City of our solemnities or meetings Zion is here called a City because it stood in the midst of the City The City of Jerusalem was very large and Zion stood in the midst of it and 't is called a City of Solemnities because the people flocked thither to hear the Law to renew their Covenant with God to call upon his name and to offer Sacrifices O Sirs was not London the City of our Solemnities the City where we solemnly met to wait upon the Lord in the beauty 1 Chron. 16. 29. Psal 29. 2. of Holiness the City where we offered prayers and praises the City where we worshipped the Lord in Spirit and in truth the City wherein God and Christ and the great things of eternity were revealed to us the City wherein many thousands were converted and edified walking in the fear of the Lord and in the comforts of the Holy Ghost the Acts 9. 31. City where we had the clearest the choicest and the highest enjoyments of God that ever we had in all our dayes the City wherein we have sate down under Christs shadow with great delight his fruit has been sweet unto our taste the Cant. 2. 3 4 5 6. City in which Christ has brought us to his banqueting house and â—is banner over us has been love the City in which Christ has Staid us with flaggons and comforted us with Apples the City in which Christs left hand hath been under our heads and his right hand hath imbraced us The City wherein the Lord of Hosts hath made unto his people a feast of fat things a Isa 25. 6. feast of wines on the lees of fat things full of marrow of wines on the lees well refined London the City of our Solemnities is now laid desolate and therefore for this why should not we be disconsolate and mourn in secret before the Lord This frame of Spirit hath been upon the people of God of old Zeph. 3. 18. I will gather them that are sorrowful for the solemn assembly who are of thee to whom the reproach of it was a burden By Solemn Assemblies are meant their several conventions at those set times which God had appointed them viz. on the weekly Sabbath the new Moons Deut. 16. the stated Feasts and Fasts which they were bound to observe Now for the want the lack the loss of those Solemn Assemblies such as did truly fear the Lord were solemnly sorrowfull Of all losses spiritual losses are most sadly resented by gracious souls When they had lost their houses their estates their Trades their relations their liberties and were led captive to Babylon which was an Iron Fornace a second Aegypt to them then the loss of their Solemn Assemblies made deeper impressions upon their hearts than all their outward losses did The Jews were famous Artists they stand upon record for their skill especially in Poetry Mathematicks and Musick but when their City was burnt and their Land laid desolate and their Solemn Assemblies broken in pieces then they could sing none of the Songs of Psalm 137. 1 2 3 4 5. Zion then they were more for mourning than for musick for sighing than for singing for lamenting than for laughing Nothing goes so near gracious hearts as the loss of their Solemn Assemblies as the loss of holy Ordinances health and wealth and friends and Trade are but meer Ichahods to the Saints Solemn Assemblies and to pure 1 Sam. 4 17 18. Ordinances When the Ark was taken Eli could live no longer but whether his heart or his neck was first broken upon that sad tydings is not easie to determine When Nehemiah understood that the walls of Jerusalem were broken down and that the Gates thereof were burnt with fire 2 Kings 25. 8 9 10. and that the whole City was laid desolate by Nebuzâ—radan and his Chaldean Army he sits down and weeps and mourns and fasts and prayes he did so lay the burning of the City of their Solemnities to heart that all the smiles of King Artaxerxes could not raise him nor rejoice Neh. 1. 3 4. Chap. 2. Jer. 52. 12 13 14. him It was on the tenth day of the fifth moneth that Jerusalem was burnt with fire and upon that account the Jewes fasted upon every tenth day of the fifth moneth Now shall the Jews solemnly fast and mourn on the tenth day of the fifth moneth during their Captivity because their Zech. 7. 3. City and Temple and Solemn Assemblies were on that day buried in ashes and turned into a ruinous heap and and shall not we fast and mourn to see the City of our Solemnities buried in its own ruines But Tenthly and lastly That Incendiary that mischievous Villain Hubert confest the fact of firing the first house in Pudding Lane though he would not confess who set him at work and accordingly was executed at Tyburn for it There were some Ministers and several other sober prudent Citizens who did converse again and again with Hubert and are ready to attest that he was far from being mad and that he was not only very rational but also very cunning and subtile and so the fitter instrument for the Conclave of Rome or some subtle Jesuit to make use of to bring about our common wo. It was never known that Rome or Hell did ever make use of mad men or fools to bring about their Divilish Plots Now who can look upon the dreadful consequences the burning of a renowned City that followed upon the firing of the first house and not mourn over Londons desolations Hubert did confess to several persons of note and repute that he was a Catholick and did further declare that he believed confession to a Priest was necessary to his salvation And being advised by a Chaplain to a person of Honor to call upon God he repeated his Ave Mary which he confest was his usual prayer Father Harvey confest him and instructed him and we need not doubt but that he absolved him also according to the custom of the Romish Church Hubert died in the profession of the Romish faith stoutly asserting that he was no Hugonite I know that men of the Romish Religion and such who are one in Spirit with them would make the world believe that this Hubert who by order of Law was executed upon the account of his own publick and private confessions was mad distracted and what not But what mad men do these make the Judge and Jury to be for who but mad men would condemn to such a shameful death a mad man for confessing himself guilty of such a
as go about to make the fire of Hell only spiritual fire they go about to make it no fire at all for it passeth the natural fire to be spiritual But Thirdly We see in this life that bodily tortures work upon the spirits in the same bodies And why may it not be so in Hell Don't men by their daily experience find that their souls are frequently afflicted in and under corporeal distempers diseases and weaknesses Doubtless God can by his Allmighty Power infuse such power into material fire as to make it the instrument of his dreadful wrath and vengeance to plague punish scorch and burn the souls of damned sinners Bodies and souls are co-partners in the same sins and therefore God may make them co-partners in the same punishments Every creature is such as the great God will have it to be and commands it to be and therefore if the Lord shall lay a command upon the fire of Hell to reach and burn the souls of damned sinners it shall certainly do it God is the God of Nature as well as the God of Grace and therefore I can't see how the fire of Hell can be said how to act against its own nature when it do but act according to the will and command of the God of Nature I readily grant that if you consider infernal fire in it self or in its own nature and so it cannot have any power on such a spiritual substance as the soul of man is but if you consider infernal fire as an instrument in an Allmighty hand and so it can act upon such spiritual Beings as Devils and damned souls are and make the same dreadful and Vide August â— 21. c. 10. de Civitate Dâ—i painful impressions upon them as it would do upon corporeal Beings Though Spirits have nothing material in their nature which that infernal fire should work upon yet such is the Almighty Power of God that he can make Spirits most sensible of those fiery tortures and torments which he has declared and appointed for them to undergo Let them tell us saith One how it is possible that the soul Dr. Jackson of man which is an immortal substance should be truly wedded to the body or material substance and I shall as easily answer them that it is as possible for the same soul to be as easily wrought upon by a material fire It is much disputed and controverted among the Schoolmen how the Devils can be tormented with corporeal fire seeing they are Spirits and as I suppose it is well concluded of them thus First That in Hell there is corporeal fire as appears thus First Because the Scripture affirms it Matth. 3. 10 Matth. 5. 22. Matth. 25. 41. Secondly Because the bodies sinning against God are to be vexed and tormented with corporeal pains Secondly They conclude that the Devils are tormented in that fire Because Christ saith so Mat. 25. 41. Depart from me ye cursed into everlasting fire prepared for the Devil and his Angels Thirdly It being demanded how the Devils are tormented in that fire they answer they are tormented not only First With the sight of it or Secondly With an imaginary apprehension thereof But Thirdly As an instrument ordained of God for that very end And Fourthly Vt locus locatum continens c. cogens Hell is a fiery Tho. Supplâ—m 70. 3. corp Region or a Region of fire and therefore the Devils being contained and included therein must needs be tormented thereby Cum Dives ab igne patiatur quis neget animas ignibus puniri None must question this truth saith my Author that souls and spirits are punished by fire seeing our Gâ—â—g Dial 4. cap. 28 29. Saviour himself telleth us that Dives who was in Hell but in soul was tormented in the flames Luke 16. 24. But Fourthly It is not safe to leave the plain letter of the Scripture to Allegorize and whether the opinion of Metaphorical fire in Hell hath not been an introduction to that opinion that many have taken up in these dayes viz. That there is no other Hell but what is within us I shall not now stand to determine I know Calvin and some others are for the Allegory and they give this for a Reason that there is mention made of Wood and of a Worm as well as fire Now these are Allegorical and therefore the fire is Allegorical also But by their favour we find in the Scripture that those things which are spoken together are not alwayes taken in the same nature and manner As for example Deut. 32. 15 18 30 31. 2 Sam. 22. 47. 1 Cor. 10. 4. Christ is called the Rock of our salvation Now the Rock is Allegorical Is our salvation therefore Allegorical So likewise Luke 22. 30. Ye shall eat and drink saith our Saviour at my Table in my Kingdom Eating and drinking is Allegorical is therefore the Kingdom Allegorical too Allegories are not to be admitted but where the Scripture it self doth warrant them and commonly where an Allegory is propounded there it is also expounded As in Galat. 4. 24. Which things are an Allegory for these are the two Testaments Many men have been too wanton with Allegories Origen Ambrose Hierom and several others of the Ancients have been blamed for it by learned men But Fifthly and lastly I cannot tell but that the fire by which the damned shall be punished may be partly material and partly spiritual partly material to work upon the body and partly spiritual to torment the soul Dr. Gouge puts this Question Is it a material fire wherewith the damned in Dr. Gouge on Heb. 10. 27. Sect. 98. Hell are tormented and gives this answer viz. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporal as it tormenteth the body and so far incorporeal as it tormenteth the soul Socrates speaking of Hell saith I was never there my self neither have I ever spoke with any that came from thence Suppose saith One there be no fire in Hell yet I assure thee this that thou shalt be scorched with fire the fire of Gods Mr. Boulton wrath shall torment thee more than bodily fire can do and therefore it will be your wisdom not so much to question this or that about Hell fire as to make it your work your business not to come there He gave good counsel who Bernard said Let us go down to Hell while we are alive that we may not go to Hell when we are dead And so did he who speaking of Hell said Ne quaeramus ubi sit sed quomodo illam Chrysostome fugiamus Let us not seek where it is but how we shall avoid it The same Author gives this further counsel viz. That at all Banquets Feasts and Publick Meetings men should talk of Hellish pains and torments that so their hearts may be over-awed
himself though at first his heart was in a strange violent motion yet he recovers himself and stands still before the Lord. you hold your peace now your houses are devoured by fire What were your houses to Aarons Sons All the houses in â—he world are not so near and dear to a man as his children are In this story concerning Aaron and his Sons there are many things remarkable As 1. That he had lost two of his Sons yea two of his eldest Sons together at a clap 2. These two were the most honourable of the Sons of Aaron as we may see Exod. 24. 1. in that they only with their Father and the seventy Elders are appointed to come up to the Lord. 3. They were cut off by a sudden and unexpected death when neither themselves nor their Father thought their ruine had been so near What misery to that of being suddenly surprized by a doleful death 4. They were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God They sinned by fire and they perished by fire Look as fire came from the Lord before in mercy so now fire is sâ—nt from the Lord in Judgement Certainly the manner of their death pointed out the sin for which they were smitten Now what Father had not rather lose all his children at once by an ordinary stroke of death than to see one of them destroyed by Gods immediate hand in such a terrible manner 5. They were thus smitten by the Lord on the very first day of their entring upon that high honour of their Priestly Function and when their hearts were doubtless full of joy now to be suddenly thunder-struck in such a Sun-shine day of mercy as this seemed to be must needs add weight to their calamity and misery 6. They were cut off with such great severity for a very small offence if reason may be permitted to sit as Judge in the case They were made monuments of divine vengeance only for taking fire to burn the Incense from one place when they should have taken it from another And this they did say some not purposely but through mistake and at such a time when they had much work lying upon their hands and were but newly entred upon their new employment Now notwithstanding all this Aaron held his peace It may be at first when he saw his Sons devoured by fire his heart began to wrangle and his passions began to work but when he considered the righteousness of God on the one hand and the glory that God would get to himself on the other hand he presently checks himself and layes his hand upon his mouth and stands still and silent before the Lord. Though it be not easie in great afflictions with Aaron to hold our peace yet it is very advantageous which the Heathens seemed to intimate in placing the Image of Angeronia with the mouth bound upon the Altar of Volupia to shew that they do prudently and patiently bear and conceal their troubles sorrows and anxieties they shall attain to comfort at last What the Apostle saith of the distressed Hebrews after the spoyling of their goods Ye have need Heb. 10. 34 36. of patience the same I may say to you who have lost your houseâ— your Shops your Trades your all you have need yea you have great need of patience Though thy mercies are few and thy miseries are many though thy mercies are small and thy miseries are great yet look that thy spirit be quiet and that thou dost sweetly acquiesce in the will of God Now God hath laid his fiery Rod upon your Psalm 39. 9. See my Mâ—lâ— Châ—istâ—aâ— under the smarting rod where the excelleâ—cy of patiâ—nce the evil of impatience is largely set forth backs it will be your greatest wisdom to lay your hands upon your mouths and to say with David I was dumb I opened not my mouth because thou didst it To be patient and silent under the sharpest Providences and the sorest Judgements is as much a Christians glory as it is his duty The patient Christian feels the want of nothing Patience will give contentment in the midst of want No loss no crosâ— no afflâ—ction will fit heavy upon a patient soul Dionysius saith that this benefit he had by the study of Philosophie viz. That he bore with patience all those alterations and changes that he met with in his outward condition Now shall Nature do more than Grace Shall the study of Phiâ—osophy do more than the study of Christ Scripture and a mans own heart But The fourth Duty that lyes upon those who have been burned up is to set up the Lord in a more eminent degree than ever as the great object of their fear Oh how should we fear and tremble before the great God who is able to turn the most serviâ—eable and useful creatures to us to be the means of destroying of us Hâ—b 12. 28. Let us have grace whereby we may serve God acceptably with reverence and godly fear Verse 29. For our God is a consuming fire Here are two Arguments to work the Saints to set up God as the great object of their fear The first is drawn from the terribleness of Gods Majesty He is a consuming fire The second is drawn from the relation which is between God and his people Our God What a strange Title is this of the great God that we meet with in this place and yet this it one of the Titles of God expressing his nature and in which he glories that he is called a consuming fire Thâ—se words God is a consuming fire are not to be taken properly but metaphorically Fire we know is a very terrible and dreadful creature and so may very well serve to set forth to us the terribleness and dreadfulness of God Now God is here said to be a consuming or devouring fire The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubly compounded and so the signification is augmented and encreased to note to us the exceeding terribleness of the fire that is here meant When God would set forth himself to be most terrible and dreadful to the sons of men he dos it by this resemblance of fire which of all things is most terrible and intolcrable Deut. 4. 24. For the Lord thy God is a consuming fire even a jealous God The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendered consuming doth properly signifie devouring or eating it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to devour and eat and by a Metaphor it signifieth to consume or destroy God is a devouring fire a eating fire and sinners and all they have is but bread and meat for divine wrath to feed upon Deut. 9. 3. See Psal 50 3. Isa 33. 14. Deut. 28. 58. Vnderstand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire he shall destroy them and
such things either trouble our thoughts or break our hearts The whole world is but a Paradisâ— for fools 't is a beautiful but deceitful Harlot 't is a drâ—amed sweetness and a very Ocean of Gall. There is nothing to be found in it that has not mutability and uncertainty vanity and vexation stampt upon it And therefore he can't be happy that enjoyes it nor he miserable that wants it And why then should not he be contented that has but but a little of it The greatest outward happiness is but honied poison and therefore don't shrug nor faint because thou hast but little of the world All thy crosses and losses shall be so tempered by a hand of Heaven as that they shall become wholesome Medicines they shall be steps to thy future glory they are thy only Hell thy Heaven is to come And therefore be contented in the midst of all thy sorrows and suâ—â—erings Remember that many times they who have most of the world in their hands have 'T is only an infinite good and infinite God that can fill and satisfie the soul of man Plato could say The mind is not satisfied nor quieted â—ill it return thither from whence it came least of God of Christ of the Spirit of Grace of Heaven in their hearts And remember that a man wâ—re better to have much of God with a little of the world than to have much of the world with a little of God God alone is a thousand thousand felicities and a world of happiness the only life and light Algerius the Martyr being swallowed up in a sweet fruition of God found more light in his Dungeon than was without in all the world O Sirs if upon casting up of your accounts for another world you find that Heaven is your home the world your footstool the Angels your Attendants your Creator your Father your Judge your Brother the Holy Spirit your comforter if you find that God is ever with you ever bâ—fore you evâ—r within you ever round about you and ever a making of provision more or less for you why should you not be contented with your present condition with your present proportion be it more or be it less But The sixth Duty that lyes upon those who have bâ—en burnt up is to mourn to lye low to keep humble under this dreadful Judgement of fire under this mighty hand of God When Zicklag was burnt by the Amalekites David and the people lifted up their voices and wept until they had no 1 Sam. 30. 1 2 3 4. power to weep They wept their utmost they wept themselves even blind They did not Stoically slight that fiery Rod but prudently laid it to heart Tears are callâ—d the blood of the soul Now a shower of tears a shower of blood they poured out to quench those flames that the Amalakites had kindled When they saw their City laid desolate by fire their sorrow was so great that they were over-burthened with the weight of it And therefore they sought ease in venting their sorrow in a shower of tears And so when Nehemiah understood that the wall of Jerusalem was Neh. 1. 3 4. broken down and the gates thereof were burnt with fire he sate down and wept and mourned certain dayeâ— Some Authors report that the Jews to this day come yearly to Naziaâ—zeâ— ad Hieron c. the place where Jerusalem the City of their fathers stood which was by Titus and Adrian destroyed by fire and sword and upon the day of the destruction of it weep over it Oh how well dos it become all burnt Citizens to Deut. 8. 16. Lev. 26. 40 41 42. Luke 14. 11. Dan. 5. 22. Augustine saith that the first second and third Virtue of a Christian is humility If I were asked saith he what is the readiest way to attain true happiness I would answer the first the second the third thing is humility humility humility As often as I was asked I would say humility Humility doth not only entitle to happiness but to the highest degree of happiness Matth. 18. 4. stand and weep over the ashes of London and greatly to abase themselves under that mighty hand of God that has been lifted up against them 1 Pet. 5. 6. Humble your selves under the mighty band of God that he may exalt you in due time Ah London London how hath the mighty hand of tâ—e Lord been lifted up against theâ— how hath he by flames of â—ire laâ—d all thy glory in the dust The Lord by â—ire Swoâ—d 〈◊〉 Pâ—stileâ—câ— hath greatly humbled thâ—e Aâ—d O wâ—eâ— shall it oncâ— be that â—â—ou wilt bâ— humble under â—â—e mighty hand of God! 'T is one tâ—iâ—g to be humâ—led by Jâ—â—gements 't is another thing to be humbâ—e under Judgâ—mâ—â—ts There have been many Natâ—oâ—s Citiâ—s aâ—â— particular pâ—rsoâ—s who have been greatly humbled by amazing and aâ—â—oâ—â—sâ—ing Judgements who yâ—t nâ—vâ—r had so much grace as to lye humble under thosâ— Judgâ—mâ—â—ts Whâ—n Gods hand is lifted up very high he expects that our hearts should fall very low To be poor and proud is to be douâ—ly misâ—rable If mens spirits are high when their estates are low the next blow will be more dreadful God has laid our habitations in dust and ashâ—s and he expects that we should even humble our selves in dust and ashes The only way to avoid Cannon shot is to fall down flat on the ground The Application is easie Humility exalteth he that is most humble shall be most honourable Moses in his Wilderness-condition was the meekest man on earth and God made him the most honourablest calling him up unto himself in the Mount and making of him the Leader of his people Israel Gideâ—n was very little in his own eyes The least in his Fathers house in his own apprehension and God exalted him making him the deliverer of his Israel He that is little in his own account is alwayes high in Gods esteem When one asked the Philopher What God was a doing he answered That his whole work was to lift up the humble and cast down the proud Those brave creatures the Lyon and the Eagle were not offered in Sacrifice unto God but the poor Lamb and Dove was offered in Sacrifice to note to us that God regards not your brave high lofty spirits and that he is all for such that are of a Dove-like and a Lamb-like spirit They say if dust be sprinkled upon the wings of Bees their noises humming and risings will quickly cease The Lord in the late fiery dispensation has sprinklâ—d dust and ashes upon us all And Oh that our proud noises hummings and risings of heart might cease from before the Lord who is risen out of his holy place Ah London London thou hast been proud of thy Trade and proud of thy Strength and proud of thy Riches and proud of thy stately Buildings and Edifices bâ—t God has now laid all thy glory in dust and ashes And therefore it highly concerns thee to
which kept him from sinning under such great and grievous sufferings O Sirs it is a far greater mercy to be kept from sinnings under our sufferings than it is to be delivered from the greatest sufferings Jobs heart was so well seasoned with Grace that he would admit of no insolent or unfavoury thoughts of God or of his severest Providences In all this Job sinned not nor charged God foolishly or with folly Some refer the former part of this Verse to the mind and the latter to the mouth shewing that Job though he had lost all neither thought in his heart nor uttered with his mouth any thing unmeet and unworthy of God The meek humble patient and gracious bâ—haviour of Job under all his sore losses and crosses is here owned renowned crowned and chronicled by God himself O Sirs sinning is worse than suffering it is better to see a people bleeding than blaspheming burning than cursing for by mens sins God is dishonoured but by their sufferings God is glorified O that the Christian Reader would seriously consider of these twelve things 1. That there is nothing that the great God hates Prov. 6. 16 17. Jer. 49. 4. Rom. 1. 18. Heb. 6. 6. Ephes 4 30. Matth. 26. ult Psal 30. 6 7. Isa 49. 1 2. Mal. 2. 2. Jer. 4. 18. but sin 2. That there is nothing that he has revealed his wrath from Heaven against but sin 3. That there is nothing that crucifies the Lord of Glory a fresh but sin 4. That there is nothing that grieves the Spirit of Grace but sin 5. That there is nothing that wounds the conscience but sin 6. That there is nothing that clouds the face of God but sin 7. That there is nothing that hinders the return of prayer but sin 8. That there is nothing that interrupts our communion with God but sin 9. That there is nothing that imbitters our mercies but sin 10. That there is nothing that puts a sting into all our troubles and tryals but sin 11. That there is nothing that renders us unserviceable in our places stations and conditions but sin 12. That there is nothing that makes Death the King of terrors and the terror of Kings to be so formidable and terrible to the Sons of men as sin And therefore under all your sorrows and sufferings crosses and losses make it your great business to arm your selves against sin and to pray against sin and to watch against sin and to turn from sin 2 Chron. 7. 14. Isa 16 17. Chap. 55. 7. Hos 14. 8. Isa 30. 22. and to cease from sin and to get rid of sin and to stand for ever in defiance of sin Assuredly every gracious heart had rather be rid of his sins than of his sufferings Job 7. 21. And why dost thou not take away mine iniquity or lift up as the Hebrew runs to note that though Job had many loads many burthens upon him yet none lay so heavy upon him as his sin Hos 14. 2. Take away all iniquity and receive us graciously 'T is not take away our captivity and receive us graciously but take away our iniquity and receive us graciously nor it is not take away this or that particular iniquity and receive us graciously but take away all iniquity and receive us graciously take away stain and sting crime and curse power and punishment that we may never hear more of it nor never feel more of it nor never be troubled any more with it Though their bondage was great very Dan. 9. 11 12 13. great yea greater than any people under Heaven were exercised with yet their sins were a more unsupportable burden to their spirits than their bondage was And therefore they cry out Take away all iniquity and receive us graciously And this was the usual method of David when he was under sore troubles and tryals he was more importunate with See Psal 79. 1 5 8. Psal 25. 7. Psal 32. 4 5. Psal 38. 3 4. God to be purged and pardoned than he was to be cased under his troubles or delivered from his troubles Psal 51. 2. Wash me throughly from mine iniquity and cleanse me from my sin verse 7. Purge me with Hysop and I shall be clean wash me and I shall be whiter than Snow ver 9. Hide thy face from my sinâ— and blot out all mine iniquities ver 14. Deliver me from blood guiltiness O God When Pharaoh was under the Exod. 10. hand of the Lord he was all for removing of the Plagues the Frogs the Locusts c. But when David was under the hand of the Lord he was all for the removing of his sins and for the cleansing purging and washing away of his sins O that all the burnt Citizens of London would be more earnest and importunate with God to pardon and purge and take away all those iniquities that have brought the fiery rod upon them than they are studious and industrious to have their credits repaired their houses rebuilded their Trades restored and all their losses made up to them O that they might all be driven by what they have selt seriously to consider what they have done No man saith what have I done O that they would all blame themselves more and their sins more and to turn to him who has so sorely Jer. 8. 6. Hos 6. 1 2 3. Isa 56. 6. Ezek. 36. 33 37. smitten them and lay hold on his strength and make peace with him that so he may yet build up their waste places and make up their breaches and repair their losses and never turn away from doing of them good Jer. 32. 41 42 43 44. But The eleventh Duty that they are to learn that have been burnt up is to prepare and fit for greater troubles and tryals The anger of the Lord is not yet turned away but his hand is stretched out still The Nations are angry the Isa 9. 12. Rev. 11. 18. face of the times seem sorely to threaten us with greater troubles than any yet we have encountered with Ah London London Ah England England the Clouds that hang over thee seem every day to be blacker and blacker and thicker and thicker thou hast suffered much and thou hast cause to fear that thou mayest suffer more thou hast been brought low yea thou art this day brought very low in the eyes of the Nations round about thee and yet thou mayest be Deut. 28. 43. 2 Chron. 28. 18 19. Deut. 32. 36. brought lower before the day of thy exaltation comes When God intends to raise a person a City a Nation high very high he then usually brings them low very low and wheâ— Psal 79. 8. Psal 135. 23. Psal 142. 6. Isa 26. 10 11. Jer. 8. 6. they are at lowest then the day of their exaltation is nearest 'T is commonly darkest a little before break of day Thâ— hand of the Lord has been lifted up high yea very high over us and against us but who repents who