Londons Lamentation, Discourse (2 of 4)

Londons Lamentation · Discourse (2 of 4)

p. 43Secondly, God by ſevere Providences and by fiery Tryals, 2deſigns 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.Job 15:32 Chr 20:122 Chr 20:13Jas 1:4Hab 2:3Hab 2:4Mic 7:7Mic 7:8Mic 7:9Rev 13:10Margine. 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.Jonah 1:6ſluggiſh, ſlumbering Chriſtians, who are careleſs as to the p. 44exerciſe 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.Lam 1:16ſpirit 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 …yon, yea, a young Lyon to Ephraim and Judah, before he Hoſ. 5. 12. 14.Hos 5:12Hos 5:14could bring them up to an exerciſe of grace; but when he was all this to them, then they fall roundly upon a lively ex…rciſe of grace. Hoſ. 6. 1, 2, 3. Come, let us return unto th… Lord; for he hath torn, and he will heal us; he hath ſmitten, …nd he will bind us up. After two days he will revive us, in the …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 …h…ir faith, their repentance, their love, their hope, all in e…erciſe. When a Souldiers courage, metal, and gallantry lyes as it were hid, his Captain will put him upon ſuch ha…d…hips, h…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 ſhall put them to a full improvement of that bleſſed ſtock of grace that he has intruſted them with. The fire that came from Heaven was to be kept continually burning, that it might never go Levit. 6. 13.Lev 6:13out. God loves to ſee the graces of his Children in continual exerciſe: Neglect of our graces is the ground of their decreaſe and decay. Wells are the ſweeter for drawing, an… grace is the ſtronger for acting; we get nothing by dead and uſeleſs habits. Talents hid in a napkin gather ruſt; the nobleſt faculties are imbaſed, when not improved in exerciſ…. p. 452 Tim. 1. 6. Stir up the gift of God which is in thee. 'Tis an Alluſion to the fire in the Temple, which was always to be kept burning. All the praiſe that God has from us in this life, is from the actings of grace. 'Twas Abrahams acting of faith that ſet the Crown of Glory upon the Lords Head. O Sirs! look narrowly to it, that you fail not in the activity and lively vigo… of your graces: Look to it, that your graces be ſtill acted, exerciſed, and blown up, that ſo they may be ſtill flaming and ſhining: the more you exerciſe grace, the more you ſtrengthen it, the more you increaſe it. Repeated The more a man plays upon an Inſtrument, the more dextrous he grows. Math. 25. 27. Prov. 10 4.Matt 25:27Prov 10:4acts ſtrengthen habits; tis ſo in ſin, and 'tis ſo in grace alſo. The more the little child goes, the more ſtrong it grows by going. Money is not increaſed by lying in a Cheſt, but by trading. The more any member is uſed, the ſtronger 'tis. As the right hand is moſt uſed, ſo 'tis commonly ſtrongeſt. The diligent hand …akes rich. A little ſtock well husbanded, will daily increaſe; when a greater ſtock neglected, ſhall decay, and come to nothing. The exerciſe of grace will beſt teſtifie both the truth and the life of your graces. Grace is never more evident then when 'tis in exerciſe. When I ſee a man riſe, and walk, and work, and exerciſe his arms, I know he is a real man, a living man. The more the fire is blown up, the ſooner 'tis ſeen to be fire. There are many precious Chriſtians who are full of fears and doubts, that they have no love to God, no ſaith in God, no hope of Glory, &c. but the beſt way under Heaven to put an end to theſe fears and doubts, is to be fervent in exerting act… of love, of faith, of hope, &c. The non-exerciſe of grace caſt Adam out of Paradiſe; it ſhut Moſes, and Aaron out o… Numb. 20. 12.Num 20:12Caanan; it brought Jacob into fourteen years hard ſervice and bondage; for had he exerciſed faith, hope, patience, &c. …s he ſhould have done, he would never have got the bleſſing by indirect means as he did; it provoked the Lord to ſtrike Luke 1. 18, 19, 20. Heb. 3. 17, 18.Luke 1:18Luke 1:19Luke 1:20Heb 3:17Heb 3:18Zacharias dumb; it ſhut thouſands of the Jews out of the Land of Caanan. I dare not be ſo harſh, ſo raſh, and ſo uncharitab…e as to think, that none of thoſe that died in the Wilderneſs had the habits of faith, the ſeeds of grace in their ſouls; but 'twas their non-acting of faith that kept them p. 46out of the holy Land, as it did Moſes and Aaron, according to what I hinted but now. Beloved, by theſe inſtances, among many others that might be produced, you ſee that God hath dealt very ſmartly and ſeverely with his choiceſt Servants for their not exerciſing of their graces as they ought to have done. And though I dare not (upon many accounts) ſay that for the Saints not exerciſing and improving their graces, God has turned London into a heap of Aſhes; Auſtin write upon that day wherein he ſhewed no acts of grace, diem perdidi, I have loſt a day. Oh how many days have we loſt then for which God might juſtly viſit us!yet I dare ſay, that this neglect of theirs may be one thing that added fuel to that Fire. Well, Sirs, you had not long ſince many outward comforts to live upon, but the Lord has now burnt them up, that ſo he might lead you forth to live in a daily exerciſe of grace upon himſelf, upon his power, upon his all-ſufficiency, his goodneſs, his faithfulneſs, his fulneſs, his graciouſneſs, his unchangeableneſs, his promiſes. And if this fiery Diſpenſation ſhall be ſo ſanctified to us, as to work us to a further activity of grace, and to a further growth and increaſe of grace, we ſhall be happy Citizens, though we are burnt Citizens. But,

Thirdly, By ſevere Providences and by fiery Tryals, God deſigns the growth of his people in grace. Uſually the graces of the Saints thrive beſt when they are under a ſmarting 3Rod. Grace uſually is in the greateſt flouriſh, when the Saints are under the ſoreſt tryals. The ſnuffing of the Candle makes it burn the brighter. God beats and bruiſes his links to make them burn the brighter; he bruiſes his ſpices Rom. 5. 3, 4. 2 Cor. 1. 3, 4, 5, 6.Rom 5:3Rom 5:42 Cor 1:32 Cor 1:42 Cor 1:52 Cor 1:6to make them ſend forth the greater aromatical ſavour. Fiery tryals are like the Tezel, which though it be ſharp and ſcratching, it is to make the cloth more pure and fine. God would not rub ſo hard, were it not to fetch out the dirt and ſpots that be in his people. The Jews were always beſt when they were in their loweſt condition. Well-waters ariſing from deep Springs, are hotter in the Winter then they are in the Summer▪ Stars ſhine brighteſt in the darkeſt nights; and ſo do the graces of the Saints ſhine brighteſt in the darkeſt nights of affliction and tribulation. God will ſometimes more carry on the growth of grace by a Croſs then by an Ordinance; yea, the Lord will firſt or laſt, more or leſs, turn all fiery p. 47tryals into Ordinances for the helping on the growth of Heb. 12. 10. Jam. 1. 3, 4. 1 Pet. 1. 6, 7.Heb 12:10Jas 1:3Jas 1:41 Pet 1:61 Pet 1:7grace in his peoples ſouls. Look as in the lopping of a tree, there ſeems to be a kind of diminution and deſtruction; yet the end and iſſue of it is better growth: And as the weakning of the body by Phyſick, ſeems to tend to death; yet it produceth better health, and more ſtrength: And as the ball by falling downward, riſeth upward; and as water in pipes deſcends, that it may aſcend: So the Saints ſpiritual growth in grace is carried on by ſuch divine methods, and in ſuch ways as might ſeem to deaden grace, and weaken it rather then any ways to augment and increaſe it. We know that winter is as neceſſary to bring on harveſt, as the ſpring: and ſo fiery tryals are as neceſſary to bring on the harveſt of grace, as the ſpring of mercy is. Though fiery tryals are grievous; yet they ſhall make us more gracious. Though for the preſent we cannot ſee but that ſuch and ſuch ſevere providences and fiery tryals, as the loſs of houſe, eſtate, trade, friends, will redound much to our prejudice and damage; yet in the iſſue we ſhall find, that God will turn Heb. 12. 11.Heb 12:11them to the internal and eternal advantage of our precious Gen. 42. 36. But yet as old as Jacob was, he lived to ſee all thoſe things work for his good, which he concluded were againſt him Judg. 14. 14. Phil. 1. 19.Gen 42:36Judg 14:14Phil 1:19ſouls. We may in a pang of paſſion ſay as Jacob, Joſeph is no…, and Simeon is not. All theſe are againſt me, children are not, honours are not, riches are not, habitations are not, credit is not. All theſe are againſt us; but in the cloſe we ſhall find that promiſe made good in power upon us, Rom. 8. 28. We know that all things ſhall work together for good to them that love God, to them that are called according to his purpoſe. O Sirs! all the power of Heaven ſtands ingaged to ma…e good this promiſe to you: And if you would but live in the daily actings of faith upon this bleſſed promiſe, you would then be able to bear up bravely under all the troubles and tryals, croſſes and loſſes that you meet with in this world; and you would then experience the truth of Samſons Riddle, Out of the eater came meat, and out of the ſtrong ſweetneſs. What Paul ſaid of his fiery tryals, viz. I know that this ſhall turn to my ſalvation; that may you ſafely ſay of all your fiery tryals, We know that they ſhall work for our good, we know that they ſhall turn to our ſalvation: Though p. 48wicked inſtruments might deſign our deſtruction; yet the wiſe God that ſits at the Helm, will turn all into our Salvation. Thoſe ſevere Providences which for the preſent may ſeem very prejudicial, in the iſſue ſhall prove very beneficial. Joſephs Brethren threw him into a pit, after wards they ſell him, then he is falſely accuſed, and as unjuſtly caſt into priſon, Pſal. 105. 17, 18. Gen. 50. 20. Chap. 41. 40.Ps 105:17Ps 105:18Gen 50:20and laid in cold Iron: Yet all this iſſued in his good; his abaſement made way for his advancement; for his thirteen years impriſonment he raigned fourſcore years like a King. David you know had ſeven years baniſhment, yet it ended in a glorious Raign of forty years continuance. Job loſt all that ever he had in one day, he was a man under great calamity, he was a ſpectacle of the higheſt miſery, he abounded only in boils and ſores, and rags; but all this iſſued in the tryal of his grace, in the diſcovery of his grace, and in the improvement of his grace, and in the cloſe God did compenſate his very great loſſes, by giving him twice as much as ever he Job 42. 10.Job 42:10had before. Dear friends, that by all ſevere Providences and fiery Tryals, God will turn your ſpark of grace into a flame, your mites into millions, and your drops into Seas, is, and ſhall be the hearty deſire of my Soul. O Sirs! if Chriſt be even raviſhed with one of his Spouſes eyes, and Gant. 4. 9.with one chain of her neck, with the leaſt grains and drams of true grace; how will he be taken with abundance of grace? how will he be raviſhed with the flouriſhing eſtate of your Souls in grace? Well, remember this, the more under all your fiery tryals grace is increaſed, the more God is honoured, Religion adorned, the mouths of the wicked ſtopped, the hands and hearts of weak Saints ſtrengthned and encouraged, the ſmarting Rod ſweetned, and threatned Judgments prevented. O that thoſe two Propheſies might be made good in power upon all the burnt Citizens of London! That 32. Iſa. 15. Ʋntil the Spirit be poured upon us from on high, and the wilderneſs be a fruitful field. And that 35. Iſa. 1, 2. The wilderneſs and the ſolitary place ſhall be glad for them: and the deſart ſhall rejoyce, and bloſſom as the roſe. It ſhall bloſſom abundantly, and rejoyce even with joy and ſinging; the glory of Lebanon ſhall be given unto it, the excellency p. 49of Carmel and Sharon, they ſhall ſee the glory of the Lord, and the excellency of our God. Thrice happy will the Pliny ſpeaks of a golden Vine which never withereth, but is always flouriſhing. O that this might be the mercy of all thoſe Chriſtians who have been burnt up!burnt Citizens of London be, if under all their croſſes and Ioſſes they grow into a more deep acquaintance with God, the world, and their own hearts; with God and his holineſs, with the world and its vanity, mutability, impotency, and uncertainty; and with their own hearts, and the deceitfulneſs, vileneſs, baſeneſs, and wretchedneſs of them. If under fiery Diſpenſations we grow more holy then ever, and more humble then ever, and more heavenly then ever, and more meek and lowly then ever, and more tender and compaſſionate then ever, and more faithful and fruitful then ever, and more patient and contented then ever, then we may be confident that the grand deſign of God in bringing all that evil that he has brought upon us, was his glory and our own internal & eternal good, and accordingly we may rejoyce in the Lord, though we have nothing elſe to rejoyce in, Hab. 3. 17, 18. But,

4. Fourthly and laſtly, By ſevere Providences and by fiery 4Tryals, God doth deſign the tryal of his peoples graces, and the diſcovery of their ſincerity and integrity to the world. Deut. 8. 2. And thou ſhalt remember all the way which the 1 Pet. 1. 6, 7. Rev. 3. 18.1 Pet 1:61 Pet 1:7Rev 3:18Lord thy God led thee theſe forty years in the wilderneſs, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldſt keep his Commandments or no. God knew them well enough before, without any experimental tryal of them; but that he might the better make a diſcovery of themſelves to themſelves and to others, he led them up and down in the Wilderneſs forty years. Pſal. 66. 10, 11, 12. For thou, O God, haſt proved us, th…u haſt tryed us as ſilver is tryed; thou haſt brought us into the net; thou haſt laid affliction upon our loyns; thou haſt cauſed men to ride over our heads: we went through fire and through water. God proves his people, not thereby to better his own knowledge of them, but to bring them to a better knowledge both of their own vices and graces. It is not known what Corn will yield till it come to the flail, nor what Grapes will yield till they come to the preſs. Grace is hid in Nature as ſweet water in Roſe-leaves; p. 50but fiery tryals will fetch it out. Fire and water are mercileſs Elements, and they note variety of ſharpeſt tryals. Now through theſe …od led his people, that ſo he might diſcover to them and others both the ſtrength of their graces, and the ſtrength of their ſins. God many times exerciſes his deareſt Children with fiery tryals, that he may diſcover the ſincerity and integrity of his people to the world. The prophane Atheiſtical world are apt very boldly and confidently to conclude, that the people of God are a pack of Hypocrites and Diſſemblers, and that they ſerve God for a Livery, for loaves, and not for love; and that they are Mercenary Joh. 6. 26.John 6:26in all they do, having more in their eye, the hedge that he has made about them, and the gold and ſilver that he has beſtowed upon them, then the honour and glory of the great God. Juſt as the Devil objected againſt Job. Now God Job 1. 9.Job 1:9to convince theſe men, theſe men, theſe monſters, of the integrity and ſincerity of his people, he breaks down the hedge that he had made about them, and turns the wheel upon them, and breaks them with breach upon breach; he ſtripes them of all, and turns them out of houſe and home, as he did Job; and Job 20. 21.Job 20:21yet this people, with Job, will ſtill worſhip the Lord, and bleſs a taking God, as well as a giving God: They will ſtill keep cloſe to the Lord and his ways, whatever God doth with them or againſt them. Pſal. 44. 17, 18, 19. All this is come upon us ('tis a terrible All, as you may ſee from the 9. to the 17. verſe) yet have we not forgotten thee, neither have we dealt falſely in thy Covenant; our heart is not turned back, neither have our ſteps declined from thy way, though thou haſt ſore broken us in the place of dragons, and covered us with the ſhadow of death. In ſpite of all the wrath and rage of Antiochus Epiphanes, that cruel and bloody Perſecutor of the Saints, theſe Servants of the Lord ſhew their ſincerity by their conſtancy in keeping cloſe to the Lord and his ways in the face of the greateſt oppoſition and hotteſt perſecution that they met withal. When the Emperor ſent to Baſil to ſubſcribe Hiſt. Tripart. lib. 7. cap. 36.to the Arrian Hereſie, the Meſſenger at firſt gave him good language, and promiſed him great preferment, if he would turn Arrian; to which Baſil replied, Alas, theſe p. 51ſpeeches are fit to catch little children withal that look after ſuch things; but we that are nouriſhed and taught by the holy Scriptures, are readier to ſuffer a thouſand deaths, then to ſuffer one ſyllable or tittle of the Scripture to be altered. The ſame Baſil affirms, that many of the Heathens ſeeing the Heroick zeal, courage, and conſtancy of the primitive Chriſtians in the face of all oppoſitions and perſecutions, turned Chriſtians. Juſtin Martyr confeſſeth, that the conſtancy of the Chriſtians in their ſufferings, was the chief motive tha… converted him to Chriſtianity: for I my ſelf (ſaith he) wa… once a Platoniſt, and did gladly hear the Chriſtians reviled; but when I ſaw they feared not death, nor any of thoſe miſeries which moſt frighten all other men, I began to conſider with my ſelf, that it was impoſſible for ſuch men to be lovers of pleaſures more then lovers of piety, and that made me fi…ſt think of turning Chriſtian. Now by theſe means and methods, God convinceth the blind world of the integrity and ſincerity of his people. When they ſee that thoſe whom they have ſeverely judged for Hypocrites, ſhall owne the Lord and his ways, and cleave to the Lord and his ways, and continue to follow the Lord and his ways, and hold on in a high honouring of the Lord and his ways, when their hedge is broken down, and God has ſtript them as naked as in the day wherein they were born; O now they begin to Dan. 3. 26. Acts 16. 17.Dan 3:26Acts 16:17change their note, and to conclude, ſurely theſe are the Servants of the moſt high God; theſe are no Hypocrites nor Diſſemblers, but true Nathanaels in whom there is no guile. Joh. 1. 47.John 1:47How have the people of God in London been judged Hypocrites, Diſſemblers, Deceivers, Factious, and what not? Now God by burning up their ſubſtance, and by turning them out of houſe and home, and deſtroying all their pleaſant things, doth certainly deſign to give thoſe that have ſo deeply cenſured them, a proof of their integrity and ſincerity, by letting them ſee, that all the changes that have paſt upon them, can never work them to change their Maſter Chriſt, nor to change his ways for the ways of ſin, nor to change his Worſhip for the Worſhip of the world, nor to change their Religion for the Religion of Rome. Certainly thoſe that love p. 52the Lord, that delight in the Lord, and that highly prize the Lord for thoſe infinite Perfections, Beauties, Glories, and Excellencies that are in him, they will owne him, and cleave to him, and follow after him when they have little, as Joſh. 24. 15. Math. 19. 27. Rev. 14. 4, 5. 1 Pet. 3. 16 Chap. 2. 12. 15. foreign properly ſignifies to muzzle, or halter, or tye up, or to button up their mouths, as we ſay.Josh 24:15Matt 19:27Rev 14:4Rev 14:51 Pet 3:16when they had much, yea, when they have nothing of the world, as when they had all the world; and by ſo doing, they put a Pad-lock upon the lying lips of ſuch, they button up the mouths of ſuch who aſperſe and calumniate them as a Generation that only ſerve God upon the account of a worldly intereſt. There is nothing that doth more amuſe, amaze, and aſtoniſh wicked men, then to ſee the people of God keep cloſe to him and his ways, when they are in a ſuffering eſtate; yea, when they have loſt all but their God and their integrity. The fire trys the gold, as well as the touch ſtone, and diſeaſes try the skill of the Phyſitian, and tempeſts try the skill of the Pilot; and ſo do fiery tryals try both the truth and the ſtrength of a Chriſtians graces. Paulinus Nolanus, when his City was taken by the Barbarians, prayed thus to God; Lord, let me not be troubled at the loſs of my Gold, Si…ver, Honour, City, &c. for thou art all, and much more then all theſe to me. Here was an Heroick Spirit, here was grace in ſtrength, yea, in triumph. The ſpirits of the men of the world uſually ſink under their loſſes. Menippus of Phenicia having loſt his goods, ſtrangled himſelf. Dinarcus Phiton at a certain loſs cut his own throat to ſave the charge of a Halter. Another being turned out of his Eſtate, ran out of his wits. And another for the death of his Son, threw himſelf head-long into the Sea. Auguſtus Caeſar (in whoſe time Chriſt was born) was ſo troubled and aſtoniſhed at the relation of a Foyl and Overthrow from Varus, that for certain months together he let the hair of his beard and head grow ſtill, and wore it long; yea, and otherwhiles Suetonius.he would run his head againſt the doors, crying out, Quintilius Varus, deliver up my Legions again; Quintilius Varus, deliver up my Legions again. Henry the II. (who was none of the beſt of Princes) hearing that his City Mentz was taken, uſed this blaſphemous ſpeech, I ſhall never (ſaith he) love God any more, that ſuffered a City ſo dear to me, p. 53to be taken from me. Now by all theſe inſtances you may clearly and plainly ſee the different temper and carriage of wicked men under their loſſes, croſſes, tryals, and ſufferings, from the people of God. When they are under fiery tryals, what an evil ſpirit, what a deſperate ſpirit, what a ſullen ſpirit, what a proud ſpirit, what a Satanical ſpirit, what a helliſh ſpirit do they diſcover! they tell all the world, that they are under the power and dominion of the God of this Phil. 2. 2. 2 Tim. 2. 26.Phil 2:22 Tim 2:26World. But when the people of God are under fiery tryals, they make conſcience of carrying of it ſo as that they may convince the world, that God is in them of a truth, and that they are ſincere and upright before the Lord, however they are judged and cenſured as Hypocrites, Deceivers, Diſſemblers, and what not. O that all that are ſufferers by this fiery Diſpenſation, would make it their buſineſs, their work, their Heaven, ſo to carry it under their preſent tryals, as to convince all gain-ſayers of the ſincerity, integrity, and uprightneſs of their hearts, both towards the Lord, his people, his ways, his Ordinances, his intereſt, and all his concernments in this world. And thus much for the gracious Ends that God aims at in all thoſe ſevere Providences and fiery Tryals, that of late he has exerciſed his people with.

The next thing we are to inquire after, is, thoſe ſins for which the Lord inflicts ſo heavy a Judgment as this of Fire upon the Sons of men. Now for the opening of this, give me leave to propoſe this Queſtion. Viz.

What are thoſe ſins that bring the fiery Diſpenſation, that Queſt. bring the Judgment of Fire upon Cities, Nations, and Countries? Now that I may give a full and fair Anſwer to this neceſſary and important Q…eſtion, will you pleaſe to premiſe with me theſe four things?

Firſt, We need not queſtion but that ſome of all ſorts, 1ranks, and degrees of men (in and about that once great and glorious City) did eminently contribute to the bringing down of that dreadful Judgment of Fire that has turned that p. 54renowned City into Aſhes; doubtleſs Superiors and Inferiors, Miniſters and People, Husbands and Wives, Parents and Children, Maſters and Servants, Rich and Poor, Honourable and Baſe, Bond and Free, have all had a hand in the bringing down that Judgment of Fire that has turned London into a ruinous heap. But,

Secondly, Premiſe this with me, viz. That 'tis a greater 2Argument of humility, integrity, and holy ingenuity, to fear our ſelves, and to be jealous of our ſelves rather then others, as the Diſciples of Chriſt did, Mat. 26. 21, 22. And as they Math. 26. 21, 22.Matt 26:21Matt 26:22did eat, he ſaid, Verily I ſay unto you, that one of you ſhall betray me. And they were exceeding ſorrowful, and began every one of them to ſay unto him, Lord, is it I? 'Tis better for every man to do his beſt to ranſack and ſearch his own Soul, and to find out the Achan, the accurſed thing in his own boſom Lam. 3. 40. Joſhua 7.Lam 3:40Josh 7that has brought that dreadful Judgment of Fire upon us, then for men (without any Scripture-warrant) to fix it upon this party and that, this ſort of men and that. There is no Chriſtian to him that ſmites upon his own heart, his own …eaſt, his own thigh, ſaying, What have I done? The neglect of this duty the Prophet long ſince has complained of. No man repents himſelf of his wickedneſs, ſaying, Jer. 8. 6.Jer 8:6What have I done? that is, none comparatively: So how rare is it to find a burnt Citizen repenting himſelf of his wickedneſs, and ſaying, What have I done? Moſt men are ready to blame others more then themſelves, and to judge Math. 7. 1, 2, 3, 4.Matt 7:1Matt 7:2Matt 7:3Matt 7:4others rather then themſelves to be the perſons that have brought down this Judgment of Fire upon us. 'Twas a good Saying of one of the Ancients: Amat Deus ſeipſos judicantes, Auguſtine.non judicare; God loves to judge them that judge others raſhly, but not thoſe that judge themſelves religiouſly. But,

Thirdly, Premiſe this with me; in times of common 3Judgements, common Calamities, and Miſeries, other of the Saints and Servants of God have lookt upon their own ſins as the procuring-cauſes of the common Calamity: Thus David did in that 2 Sam. 24. 15. So the Lord ſent a peſtilence p. 55upon Iſrael from the morning even to the time appointed, and there dyed of the people from Dan even to Beer-ſheba ſeventy thouſand men: but mark the 17. verſe, And David ſpake unto the Lord, when he ſaw the Angel that ſmote the people, and ſaid, Lo, I have ſinned, and I have done wickedly; but theſe ſheep, what have they done? let thy hand, I pray thee, be againſt me and againſt my fathers houſe. And thus did good Nebemiah, Nehem. 1. 3 6, 7. And they ſaid unto me, The remnant that are left of the captivity there in the province, are in great affliction and reproach, the wall of Jeruſalem alſo is broken down, and the gates thereof burnt with fire. Both I and my fathers houſe have ſinned, we have dealt very corruptly againſt thee, and have not kept thy commandments, nor the ſtatutes, nor the judgments which thou commandeſt thy ſervant Moſes. Now certainly 'tis as much our glory as our duty to write after theſe bleſſed Copies, that theſe Worthies have ſet before us. Alexander had ſomewhat a wry neck, and his Souldiers thought it an honour to be like him: How much more ſhould we count it an honour to be like to David and Nehemiah in ſuch a practice as is honourable to the Lord, and advantagious to our ſelves? But what Plutarch ſaid of Demoſthenes, That he was excellent at praiſing the worthy Acts of his Anceſtors, but not ſo at imitating them, is applicable to the preſent caſe, and to many who have been burnt up in our day. But,

Fourthly and laſtly, Premiſe this with me; there were 4many ſins amongſt them that did profeſs to fear God in that great City, which may and ought to work them to juſtifie the Lord, and to ſay, that he is righteous in his fiery Diſpenſations. I may well ſay to the burnt Citizens of London, what the Prophet Oded to them in that 2 Chron. 28. 10. But are there not with you, even with you, ſins againſt the Lord your God?

But you will ſay, What ſins were there among the profeſſing people in London, that may and ought to work them to juſtifie the Lord, and to ſay, that he is juſt and righteous, and that he has done them no wrong, though he has burnt them up, and turned them out of all?

p. 56I anſwer, That there were theſe ſeven ſins, among others, Anſw. to be found amongſt many of them (I ſay not amongſt all of them) all which call aloud upon them to lye low at the foot of God, and to ſubſcribe to the Righteouſneſs of God, though he has turned them out of houſe and home, and burnt up their ſubſtance on every hand.

Firſt, There was among many Profeſſors of the Goſpel in 1London, too great a conformity to the faſhions of the 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 pattern…. Certainly, if ever ſuch Wantons be ſaved, 'twill 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.Isa 38:16as 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.Isa 38:24Isa 38:25Isa 38:26ſmell there ſhall be a ſtink, and inſtead of a girdle a rent, and p. 57inſtead of well-ſet hair baldneſs, and inſtead of a ſtomacher a girding of ſack-cloth, and burning of inſtead beauty. Thy men ſh…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.Jas 5:12to 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.Ezek 21:31other 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.Ezek 23:15to 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.Isa 26:8Isa 26:9Isa 26:10days 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 2in London much luke-warmneſs and coldneſs in the things p. 58of God, the City was full of luke-warm Laodiceans. The Rev. 3. 16, 17. Math. 24. 12.Rev 3:16Rev 3:17Matt 24:12love 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 Anaſtati…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 3earthly-mindedneſs, and coyetouſneſs amongſt the profeſſing people of London. O Sirs! the world is all ſhadow and vanity, 'tis filia noctis, like Jonabs Gourd, a man may ſet Jonah 4.Jonah 4under 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. 13.1 Kgs 9:13that 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. 7.1 John 5:7the 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, p. 59Eccle. 1. 2.Eccl 1:2all 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. H… 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, 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. 1Rich Felix had no leiſure to hear poor Paul, and Martha Acts 24. Luke 10. John 7.Acts 24Luke 10John 7buſied 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 profi… 2by the Miniſtry of the World: nothing will grow where Ezek. 33. 31, 32, 33. Math. 13. 22.Ezek 33:31Ezek 33:32Ezek 33:33Matt 13:22gold 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 3doth not love to ſmile upon thoſe who are ſtill ſmiling upon Pſal. 30. 6. Iſa. 57. 17.Ps 30:6Isa 57:17the 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.Phil 3:20the Moon (viz. all things that are changeable as the Moon) Rev. 12. 1, 2.Rev 12:1Rev 12:2under 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 p. 60Scriptures 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. 6.2 Tim 4:101 Tim 6:10Jer 5:7Deut 32:15Hos 4:7Hos 13:6with 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 5with God. A man whoſe Soul is converſant Deut. 8. 10, 11. Jer. 2. 31. Chap. 22. 21. Pſal. 144. 15.Deut 8:10Deut 8:11Jer 2:31Ps 144:15with 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. Ʋrbanus 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 6Shemei by ſeeking his ſervant, loſt his life; and many by Math. 16. 26. 1 Tim. 6. 9.Matt 16:261 Tim 6:9an eager ſeeking after this world, loſe their precious and p. 61immortal Souls. Many have ſo much to do …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 7love of the world, they highly provoke God to ſt…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, 'tis 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, 4witherings, 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. Ʋ …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.Rev 2:4love 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, p. 62how 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.Matt 11:12There were many in that great City that had loſt their ſpiritual taſte, they could not taſte that ſweetneſs in Promiſes, 2 Sam. 19. 352 Sam 19:35in Ordinances, in Sabbaths, and in the Communion of Saints, that once they had taſted and found. In ſpiritual things many Citizens could taſte no more ſweetneſs then in the white of an Egg. Many in that great City had loſt their Job 6. 6.Job 6:6ſpiritual appetite, they had loſt their ſtomachs, they did not hunger and thirſt after God and Chriſt, and the Spirit and Grace, and the Light of Gods Countenance, and pure Ordinances, and the Fellowſhip of the people of God, as once they did. Now is there any thing more contrary to the Nature of God, the Works of God, the Word of God, the Glory of God, then ſpiritual decays? Oh, the prayers and the praiſes that God loſes by decayed Chriſtians! Ah, how do decayed Chriſtians grieve the ſtrong, and ſtumble the weak, and ſtrengthen the hands of the wicked, and lay themſelves open to divine diſpleaſure! Many in London did like Mandrobulus in Lucian, who offered to his God the firſt year gold, the ſecond year ſilver, and the third year nothing; and therefore no wonder, if God ſent a fire amongſt them. But,

Fifthly, Their non-improvement of the mercies and priviledges 5that they were ſurrounded with, and their nonimprovement of leſſer and greater Judgments that God had formerly inflicted on them, and thei… non improvement of their Eſtates to that height they ſhould have done, for the ſupply of them whoſe wants, bonds, neceſſities, and miſeries did call aloud for ſupplies: many did ſomething, a few did much, but all ſhould have done more.

Sixthly, Thoſe unnatural heats, fiery conteſts, violent 6paſſions, and ſore diviſions that have been amongſt them, p. 63may well work them to juſtifie the Lord in his fiery Diſpenſations towards them: for a Wolf to worry a Lamb, is uſual; but for one Lamb to worry another, is unnatural: Cant. 2. 16.Song 2:16for Chriſts lillies to be among thorns, is common; but for theſe lillies to become thorns, and to tear and rend, and fetch blood of one another, is monſtrous and ſtrange. The Conteſt that was between the Birds, about the Roſe that was found in the way, was fatal to many of them, and iſſued in the loſs of the Roſe at laſt.

Seventhly and laſtly, There were many in London, who 7were ſo very ſecure, and ſo exceſſively taken up with their worldly comforts, contentments, and enjoyments, that they did not lay the afflictions of Joſeph, 1, ſo kindly, 2. ſo Amos 6. 6.Amos 6:6ſeriouſly, 3. ſo affectionately, 4. ſo readily, 5. ſo frequently, 6. ſo lamentingly, and 7. ſo conſtantly to heart as they ought to have done. Upon all theſe accounts, how well does it become the Citizens of London to cry out, the Lord is righteous, the Lord is righteous in all his fiery Diſpenſations towards us?

But to prevent miſtakes, and that I may lay no heavier a load upon the people of God, that truly feared him, and that had and have a ſaving intereſt in him, then is meet; and that I may give no advantage to prophane perſons to father the burning of the City of London wholly, mainly, or only upon the ſins of the people of God: give me leave therefore to propound theſe four Queries.

Firſt, Whether all theſe ſeven ſins laſt cited, or moſt of 1them, can be juſtly charged upon the body of thoſe ſincere Chriſtians, who lived then in London, and whoſe habitations are now burnt up?

Secondly, Whether thoſe of the people of God, upon 2whom any of the fore-mentioned ſins are chargeable, have not before the City was burnt, daily lamented, bewailed, and mourned over thoſe ſins that might have been charged upon them, either by their own conſciences or others?

Thirdly, Where and how it doth appear by the bleſed p. 643Scriptures, that ever God ſent ſo great a Judgment of Fire (as was poured out upon London) upon the account of the …ins of thoſe that truly feared him; be it thoſe ſeven that have been already ſpecified, or any others that can be now clea…ly and juſtly proved againſt them?

Fourthly, Whether there are not ſome other mens ſins, 4upon whom in the clear evidence of Scripture-light, this heavy Judgment of Fire may be more clearly, ſafely, and fairly fixt, then upon the ſins of thoſe, who had ſet up God as the great Object of their fear?

Now in Anſwer to this laſt Query, give me leave to ſay:

Firſt, That ſin in the general brings the dreadful Judgment of Fire upon a people; marks, perſonal afflictions, and 1…yals may come upon the people of God for tryal, and to ſhew the Soveraignty of God, as in the caſe of Job, whoſe Job 1. John 9.afflictions were for tryal, and not for ſin: the ſame may be ſaid of the man that was born blind. But general Judgments, ſuch as this fiery Diſpenſation was, never comes upon a people, but upon the account of ſin. This is evident in my Text, Iſa. 42. 24, 25. God ſet Jacob and Iſrael on fire, and burnt them round about, but 'twas becauſe they would not walk in his ways, neither were they obedient unto his Law. Jer. 4. 4. Circumciſe your ſelves to the Lord, and take away the fore-skin of your heart, ye men of Judah, and inhabitants of Jeruſalem, leſt my fury come forth like fire, and burn, that none can quench it, becauſe of the evil of your doings. So Pſal. 107. 33, 34. He turneth rivers into a wi…derneſs, and the water-ſprings into dry ground, a fruitful land into barrenneſs, for the wickedneſs of them that dwell therein. The very Country of Jury, as Travellers report, which flowed once with milk and honey, is now for fifteen miles about Jeruſalem, like a Deſart, without graſs, tree, or ſhrub. Ah, what ruines …oth ſin bring upon the moſt renowned Countries and Ci…ies that have been in the world! ſuch is the deſtructive nature of ſin, that it will firſt or laſt level the richeſt, the ſtrongeſt, and the moſt glorious Cities in the world. So the Prophet Amos tells us, that 'tis ſin that brings Gods p. 65ſoreſt puniſhments upon his people, Amos 1. 3. For three tranſgreſſions of Damaſcus (by which we are to underſtand the greatneſs of their iniquities) and for four (by which we are to underſtand the multitude of their tranſgreſſions) I will not turn away the puniſhment thereof: the ſame is ſaid of Gaza, verſe 6. and of Tyrus, verſe 9. and of Edom, verſe 11. and of Ammon, verſe 13. and of Moab, Chap. 2. 1. and of Judah, verſe 4. and of Iſrael, verſe 6. Now 'tis very obſervable of every one of theſe, that when God threatens to puniſh them for the greatneſs of their iniquities, and for the multitude of their tranſgreſſions, he doth particularly threaten to ſend a fire among them, to conſume the houſes and the Palaces of their Cities; ſo he doth to Damaſcus, Amos 1. 4. But I will ſend a fire into the houſe of Hazael, which ſhall devour the Palaces of Ben-hadad: So he doth to Gaza, verſe 7. But I will ſend a fire on the Wall of Gaza, which ſhall devour the Palaces thereof: So he doth to Tyrus, verſe 10. But I will ſend a fire on the Wall of Tyrus, which ſhall devour the Palaces thereof: So he doth to Edom, verſe 12. But I will ſend a fire upon Teman, which ſhall devour the Palaces of Bozrah: So he doth to Ammon, verſe 14. But I will kindle a fire in the Wall of Rabbah, and it ſhall devour the Palaces thereof, with ſhouting in the day of battel, with a tempeſt in the day of the whirlwind: So he doth to Moab, Chap. 2. verſ. 2. But I will ſend a fire upon Moab, and it ſhall devour the Palaces of Kirioth, and Moab ſhall dye with tumult, with ſhouting, and with the ſound of a trumpet: So he doth to Judah, verſ. 5. But I will ſend a fire upon Judah, and it ſhall devour the Palaces of Jeruſalem. By all theſe remarkable Inſtances tis evident, that God by his fiery Diſpenſations tells all the world, that the ſins of that people are great and many, upon whom the dreadful Judgment of Fire is inflicted in its fury, and therefore 'tis high folly and madneſs in many men that makes them impute this heavy Judgment of Fire to any thing rather then to their ſins. O Sirs! 'tis ſin that burns up our habitations, and that turns flames of love into a conſuming fire. And this the Parliament in their Act for the Rebuilding of the City of London, well obſerves: the Clauſe of the p. 66Act is this: And that the ſaid Citizens, and their Succeſſors for all the time to come, may retain the Memorial of ſo ſad a deſolation, and reflect ſeriouſly upon their manifold iniquities, which are the unhappy cauſes of ſuch Judgments. Be it further Enacted, That the Second of September (unleſs the ſame happen to be Sunday; and if ſo, then the next day following) be yearly for ever hereafter obſerved as a day of publick Faſting and Humiliation within the ſaid City and Liberties thereof, to implore the mercies of Almighty God upon the ſaid City, to make devout Prayers and Supplications unto him, to divert the like Calamity for the time to come. So Sir Edward Turnor Knight, in his Speech to the King upon the Prorogation of the Parliament, We muſt (ſaith he) for ever with humility acknowledge the Juſtice of God in puniſhing this whole Nation by the late dreadful Conflagration of London. We know they were not the greateſt ſinners on whom the Tower of Siloam fell, Luke 13. 4.Luke 13:4and doubtleſs all our ſins did contribute to the filling up that meaſure, which being full, drew down the wrath of God upon that City. So much the King in his Proclamation for a General Faſt on the Tenth of October obſerves. The Words of the Proclamation are theſe. His Majeſty therefore of out a deep and pious ſenſe of what Himſelf and all His People now ſuffer, and with a Religious care to prevent what may yet be feared, unleſs it ſhall pleaſe Almighty God to turn away his anger from us, doth hereby Publiſh and Declare His Royal Will and Pleaſure, That Wedneſday being the Tenth of October next enſuing, ſhall be ſet apart, and kept, and obſerved by all His Majeſties Subjects of England, and Wales, and the Town of Berwick upon Tweed, as a day of ſolemn Faſting and Humiliation, to implore the mercies of God, that it would pleaſe him to pardon the crying ſins of this Nation, thoſe eſpecially which have drawn down this laſt and heavy Judgment upon us, and to remove from us all other his Judgments which our ſins have deſerved, and which we now either feel or fear. Thus you ſee that not only the bleſſed Scriptures, but alſo King and Parliament do roundly conclude, that 'twas for our ſins, p. 67our manifold iniquities, our crying ſins, that God has ſent this heavy Judgment upon us. His Majeſty alſo well obſerves, that there are ſome ſpecial crying ſins that bring down the fiery Judgment upon us. Now this Royal Hint leads me by the hand to ſay:

Secondly, That though ſin in the general, lays people under 2the fiery Diſpenſations of God; yet if we will but diligently ſearch into the bleſſed Book of God, which never ſpoke Treaſon nor Sedition, we ſhall find that there are ſeveral ſins that brings the heavy Judgment of Fire upon Cities and Countries. As,

Firſt, Groſs Atheiſm, practical Atheiſm, is a ſin that 1brings deſolating and deſtroying Judgments upon a people, Zeph. 1. 12. And it ſhall come to paſs, at that time that I will Atheiſm denieth God in either, 1. in opinion, ſaying, there is no God; or, 2. in affection, wiſhing there were no God; or, 3. in converſation, living as if there were no God. Rev. 22. 12.Rev 22:12ſearch Jeruſalem with candles, and puniſh the men that are ſetled upon their lees, that ſay in their heart, the Lord will not do good, neither will he do evil. What horrid Blaſphemy, what groſs Atheiſm is here? How do theſe Atheiſts ungod the great God? How do they deny his Omnipotency and Omniſciency? What a God of Clouts, what an Idol-god do they make the great God to be, when they make him to be ſuch a God as will neither do good nor hurt? Epicurius denied not Gods Eſſence, but only his Providence; for he granted that there was a God, though he thought him to be ſuch an one as did neither good nor evil; but certainly God ſits not idle in Heaven, but has a ſharp and ſerious Eye upon all that is done on the Earth: and this both Saints and ſinners ſhall find by experience, when in the great day he ſhall diſtribute both his rewards and puniſhments according to what they have done in the fleſh. Atheiſm is the main diſeaſe of the Soul, not only peſtilent to the perſon in whom it is harboured, but alſo to the whole Land where 'tis practiſed and permi…ted. Atheiſm is worſe then Idolatry; for Idolatry only robs God of his Worſhip, but Atheiſm robs God both of his Attributes and Being, and therefore mark what follows, verſe 13. Therefore their God ſhall become a booty, and their houſes a d…ſolation, they ſhall alſo build houſes, but p. 68not inhabit them; and they ſhall plant vineyard, but not drink the wine thereof. So Ezek. 20. 47, 48, 49. And ſay to the foreſt of the South, Hear the Word of the Lord, thus ſaith the Lord God, Behold, I will kindle a fire in thee, and it ſhall devour every green tree in thee, and every dry tree, the fl…ming fl…me ſhall not be quenched, and all faces from the South to the North ſhall be burnt therein. And all fleſh ſhall ſee that I the Lord have kindled it, it ſhall not be quenched Then ſaid …, Ah, Lord God, they ſay of me, doth he not ſpeak parables. Here was a pack of Atheiſts that did mock and ſcoff at the Prophet and his Parables; they told him, that he ta…kt like a mad man, and that he ſpoke of ſuch things that neither himſelf nor others underſtood; for he talkt of the South, and of the foreſt of the South, and of fire, and of flaming fire, and of green and dry trees, and that all theſe things were dark and of obſcure to them: they put off all the Prophet ſpoke as Allegorical, as Myſtical, and as Aenigmatical, and as dark viſions, and as dreams, and imaginations, and divinations of his own brain, and therefore they needed not much mind what he ſaid. Now mark theſe Ath…iſts, what do they do? they provoke the Lord to kindle a fire, a univerſal fire, an unquenchable fire, an inextinguiſhable fire in the midſt of Jeruſalem, which is here termed a Foreſt, by reaſon of its barrenneſs and unfruitfulneſs, and the multitudes that were in it; and becauſe it was fit for nothing but the Ax and the fire. Athei…m is a ſin that has brought the greateſt woes, miſeries, deſtructions, and deſolations imaginable upon the moſt flouriſhing Kingdoms, and moſt glorious Cities in the World. Holy Mr. Greenham was wont to ſay, that he feared rather Atheiſm then Popery would be Englands ruine. O Sirs! were there none within the Walls of London that ſaid in their hearts with D…vids Atheiſtical Pſal. 14. 1.Ps 14:1fool, There is no God? Caligula the Emperor was ſuch a one: and Claudius thought himſelf a God, till the loud Thunder affrighted him, and then he hid himſelf, and cryed, Claudius n…n eſt D…us, Claudius is not a …od. Leo the X. Hilderbrand the Magician, and Alexander the vI. and Ju…w the II. were all moſt wretched Atheiſts, and thought t…a… p. 69whatever was ſaid of Chriſt, of Heaven, of Hell, of the day of Judgment, and of the …mmortality of the Soul, were but dreams, impoſtures, toys, and old wives fables. Pope Paul the III. at the time of his death, ſaid, he ſhould now be reſolved of three Q…eſtions that he had doubted of all his life.

1. Whether the Soul was immortal or no? 2. Whether there were a Hell or no? 3. Whether there were a God or no? And another grand Atheiſt ſaid, I know what I have here, but I know not what I ſhall have hereafter. Now were there no ſuch Atheiſts within the Walls of London before it was turned in aſhes. The Atheiſt in Pſal. 10. 11. ſay, He will never ſee: and in Pſal. 94. 7. they riſe higher, they ſay, The Lord ſhall not ſee, neither ſhall the God of Jacob regard it. They labour to lay a Law of reſtraint upon God, and to caſt a miſt before the Eye of his Providence: And in Iſa. 29. 15. they ſay, Who ſeeth us? who knoweth us? And in Ezek. 9. 9. they ſay, the Lord hath forſaken the earth, and the Lord ſeeth not. Theſe Atheiſts ſhut up God in Heaven as a blind and ignorant God, not knowing, or not regarding what i… done on the Earth; they imagine him to be a forgetful God, or a God that ſeeth not. Pſal. 73. 11. they ſay, How doth God know? and is there knowledge in the moſt High? Thus they deny Gods Omniſciency, and Gods Omnipreſency, which to do, is to ungod the great God as much as in them lyes.

Now were there no ſuch Atheiſts within the Walls of London before it was deſtroyed by fire? O how did practica… Atheiſm abound in London! How many within thy Walls, O London! did profeſs they knew God, but in their works did deny him, being abominable and diſobedient, and unto Titus 1. 16.Titus 1:16every good work reprobate? O Sirs! ſome there are that live looſely under the Goſpel, that run into all exc…ſs of riot, and that in the face of all promiſes and threatnings, mercies and Judgments, yea, in the very face of life and death, of Heaven and Hell: and others there are that ſin freely in ſecret, that can be drunk and filthy in the dark, when the eye of man is not upon them. Certainly thoſe mens hearts are very Atheiſtical, that dare do that in the ſight of God, which they tremble to do before the eyes of p. 70men. How many are there that put the evil day far from them, that flatter themſelves in their ſins, that with Agage conclude, ſurely the bitterneſs of death is paſt, and that Hell and wrath is paſt, and that they are in a fair way for Heaven, when every ſtep they take, is towards the bottomleſs pit? And divine vengeance hangs over their heads, ready every moment to fall upon them. Are there not many that ſeldom pray, and when they do, how cold, how careleſs, how dull, how dead, how heartleſs, how irreverent are they in all their addreſſes to the great God? Are there not many ſuch Atheiſts, that uſe no prayer, nor Bible, but make Lucian their Old Teſtament, and Machiavel their New? Are there not many that grant there is a God, but then 'tis ſuch a God as is made up all of mercy, and thereupon they think, and ſpeak, and do as wickedly as they pleaſe? And are there not ſome that look upon God as a ſin-revenging God, and thereupon wiſh that there were no God, or elſe that they were above him, as Spira did? And are there not others that have very odd and fooliſh conceptions of God, as if he were an old man, ſitting in Heaven with royal Robes upon his back, a glorious Crown upon his head, and a Kingly Scepter in his hand, and as if he had all the parts and proportion of a man, as the Papiſts are pleaſed to picture him? Some there are that are ſo drowned in ſenſual pleaſures, that they ſcarce remember that they have a God to honour, a Hell to eſcape, a Heaven to ſecure, Souls to ſave, and an Account to give up. And others there are, who when they find conſcience begin to accuſe and terrifie them, then with Cain, they Gen. 4. 1 Sam. 18. 6. 10. Job 31. 24. Phil. 3. 19.Gen 41 Sam 18:61 Sam 18:10Job 31:24Phil 3:19go to their building…, or with Saul to their muſick, or with the Drunkards to their cups, or with the Gameſters to their ſports. Some there are that make their gold their God, as the Covetous; others make their bellies their God, as the Drunkard and the Glutton. Some make Honours their Amos 6. Math. 23.Amos 6Matt 23God, as the Ambitious; and others make pleaſures their God, as the Voluptuous. Some make religious Duties their God, as the carnal Goſpellers; and others make their moral vertues their God, as the civil honeſt man. Now what abundance of ſuch Atheiſts were there within and without p. 71the Walls of London before the fiery Judgment paſt upon it. The Scripture attributes the ruine of the old world to Gen. 6.Gen 6Atheiſm and Prophaneneſs; and why may not I attribute the ruine and deſolation of London to the ſame. Practical Atheiſts are enough to overthrow the moſt flouriſhing Nations, and the moſt flouriſhing Cities that are in all the World.

But to prevent all miſtakes in a buſineſs of ſo great a concernment, give me leave to ſay, That if we ſpeak of Atheiſts in a ſtrict and proper ſenſe, as meaning ſuch as have ſimply and conſtantly denied all Deity, then I muſt ſay, that there was never any ſuch creature in the world as ſimply and conſtantly to deny that there is a God. It is an 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 p. 72in 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, 'tis 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 foreign, James 2. 19.Jas 2:19that 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 …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 p. 73acknowledged 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.Rom 1behold 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.Prov 6:7of 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 ſti…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 p. 74him, 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 acco…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 the heels, and hurled him over-board, and then the ſtorm ceaſed, and the Sea was quie…. It will be hard to name an Atheiſt, either in the holy Scripture, or in Eccleſiaſtical Hiſtories, or in Heathen Writings, which came not to ſome fearful end; and therefore no wonder, if Auſtin would not be an Atheiſt for half an hour for the gain of a million of worlds, becauſe he knew not but God might in that time make an end of him. I have been the longer upon this Head, becauſe Atheiſt and Atheiſm did never ſo abound in this Land as it hath done theſe laſt years. And that you may the clearer ſee who they are that have brought that ſad Judgment of Fire upon that once glorious City of London; Ah London, London! 'twas the groſs Atheiſm and the practical Atheiſt that was within and without thy Walls, that has turned thee into a ruinous heap.

Mark, I readily grant, that there is the ſeeds, reliques, ſtirring, and moving of Atheiſm in the beſt and holieſt of the Sons of men: but then, 1. They diſallow of it, and diſcountenance it. 2. 'Tis lamented and bewailed by them. 3. They oppoſe it, and conflict with it. 4. They uſe all holy and conſcientious means and endeavours to be rid of it. 5. By degrees they get ground againſt it, and therefore God never did, nor never will turn Cities or Kingdom… into flames, for thoſe ſeeds and remains of Atheiſm that are to be found in the beſt of Saints: 'tis that Atheiſm that is rampant, that raigns in the hearts and lives of ſinners, as a Prince raigns upon his Throne, that brings deſolating and deſtroying Judgments upon the moſt flouriſhing Kingdoms and p. 75the moſt glorious Cities that are in the World. But,

Secondly, Luxury and Intemperance bring deſolating and 2deſtroying Judgments upon Places and Perſons. Joel 1. 5. Awake, ye drunkards, and weep and howl all ye drinkers of In Eccleſiaſtical Hiſtory you may read of one Drunkard, who being toucht with his ſin, wept himſelf blind; but the Drunkards of our days are more apt to drink themſelves blind, then to weep themſelves blind.wine, becauſe of the new wine; for it is cut off from your mouth. Verſe 19. O Lord, to thee will I cry, for the fire hath devoured the paſtures of the wilderneſs, and the flames have burnt all the trees of the field. Verſe 20. The beaſts of the field cry unto thee; for the rivers of the water are dryed up, and the fire hath devoured the paſtures of the wilderneſs. Luxury is a ſin that brings both famine and fire upon a people; it brought the Chaldeans upon the Jews, who by fire and ſword laid all waſte. The Horſes of the Caldees deſtroyed their Paſtures, Vines, Fig-trees, Pomegranates, &c. which grew in many places of the Land, and their Souldiers ſet their houſes on fire, and ſo brought all to ruine. Amos 6. 1. Wo to them that are at eaſe in Zion. Verſe 3. That put far away the evil day. Verſe 4. That lye upon beds of ivory, and ſtretch themſelves upon their couches, and eat the lambs out of the flock, and the calves out of the midſt of the ſtall. Verſe 5. That chant to the ſound of the viol, and invent to themſelves inſtruments of muſick like David. Verſe 6. That drink wine in bowls, and anoint themſelves with the chief oyntments, but they are not grieved for the affliction of Joſ…ph. Verſe 7. Therefore now ſhall they go captive with the firſt that go captive, and the banquet of them that ſtretched themſelves, ſhall be removed. Verſe 8. The Lord God hath ſworn by himſelf, ſaith the Lord God of Hoſts, I abhor the excellency of Jacob, and hate his palaces; therefore will I deliver up the city with all that is therein. Verſe 11. For, behold, the Lord commandeth, and he will ſmite the great houſe with breaches, and the little houſe with clefts. Luxury is a ſin that forfeits all a mans enjoyments, that turns him out of houſe and home. Samaria was a very glorious City, and a very ſtrong City, and a very rich City, and a very populous City, and a very ancient City, &c. and yet Luxury and Intemperance turned it into aſhes, it brought deſolating and deſtroying Judgments upon it. The rich Citizens of Samaria were given up to mirth and muſick, to p. 76Luxuries and exceſſes, to riotouſneſs and drunkenneſs, to feaſting and carouſing, and by theſe vanities and debaucheries, they provoked the Lord to command the Chaldeans to fall on, and to ſpoil them of their riches, and to lay their glorious City in aſhes: So 'twas Luxury and Intemperance that provoked the Lord to rain Hell out of Heaven upon Sodom and Gomorrah; Luxury turned thoſe rich and populous Gen. 18.Gen 18Cities into ruinous heaps. Ah, London! London! the Luxuries and exceſſes, the riotouſneſs and drunkenneſs, the mad feaſting and carouſing that have been within and without thy Walls, that have been within thy great Halls, Taverns, and other great Houſes, hath turned thee into aſhes, and laid thy glory in the duſt. O you burnt Citizens of London! what ſhameful ſpewing hath been in ſome of your Feaſts, as if Sardanapolus, Apicius, and Heliogabalus were ſtill alive! How often have many of you poured into your bodies ſuch intoxicating drinks, as hath many times laid you aſleep, ſtript you of your reaſon, took away your hearts, robbed you of your ſelves, and laid a beaſt in your room? Drunkenneſs is ſo baſe, ſo vile a ſin, that it transforms the Soul, deforms the body, bereaves the brain, betrays the ſtrength, defiles the affections, and metamorphoſeth the whole man; yea, it unmans the man Cyrus the Perſian Xenophon.Monarch, being demanded of his Grandfather Aſtyages, why he would drink no wine, anſwered, For fear leſt they give me poyſon; for (ſaith he) yeſterday when you celebrated your Nativity, I judged that ſome body had poyſoned all the wine they drunk, becauſe at the taking away of the Cloth, not one of all thoſe that were preſent at the Feaſt, aroſe in his right mind. Hath it not been thus with many of you? if it hath, lay your hands upon your mouths, and ſay, the Lord is righteous, though he hath laid your houſes in aſhes. Anacharſes uſed to ſay, that the firſt cup of wine was for thirſt, the ſecond for nouriſhment, the third for mirth, and the fourth for madneſs; but what would he have ſaid, had he lived within or without the Walls of London theſe laſt ſix years? Ah, London! London! were there none Iſa. 5. 22. Hab. 2. 17.Isa 5:22Hab 2:17within nor without thy Walls, that were ſtrong to drink, p. 77and that gave their neighbour drink, and that put the bottle to them to make them drunk, that they might look on their nakedneſs? Were there none within nor without thy Walls that with Marcus Antonius, Darius, Alexander the Great, &c. did boaſt, and glory, and pride themſelves in their great abilities, to drink down any that ſhould come into their Company? Were there none within nor without thy Walls, O London! that cryed out, if you take away our liquor, you take away our lives? Auſtin brings in the Drunkard, ſaying, Malle ſe vitam quàm vinum eripi; He had rather loſe his life then his wine. And Ambroſe ſpeaks of one Theotimus, who being told by his Phyſitians, that much quaffing would make him blind, anſwered then, Vale lumen amicum, farewel ſweet light, farewel ſweet eyes; if ye will not bear wine, ye are no eyes for me. Were there none within nor without thy Walls, O London! that did abuſe the good Creatures of God ſo profuſely, ſo prodiga…ly, ſo prodigiouſly, as if they had been ſent into the world for no other end, but thus to abuſe themſelves, reproach their Maker, and deſtroy thoſe choice bleſſings which God had given for more noble ends, then to be ſpewed againſt the walls for theſe laſt ſix years: a drunken health (like the concluſion in a Syllogiſm) muſt not upon any terms be denied, eſpecially in the company of ſuch Grandees, whoſe age, whoſe place, whoſe office ſhould have taught them better things; yea, the cuſtom of high drinking hath been theſe laſt ſix years ſo great within and without thy Walls, O London! that 'tis no wonder, if the Lord for that alone has laid thy glory in the duſt; yea, and that ſhameful Hab. 2. 16.Hab 2:16ſpewing is upon all thy glory, conſidering what ſhameful ſpewing have been in thy Streets, Taverns, Ha…ls, Alehouſes, and other great Mens houſes, where Temperance, Righteouſneſs, Juſtice, and Holineſs ſhould have dwelt in glory▪ and triumph. Ah, London! how many within and without thy Walls have been drinking wine in bowls, when they ſhould have been mourning over their ſins, and grieving for the afflictions of Joſeph, and ſighing over thoſe diſtreſſed Chriſtians, whoſe drink was nothing but ſorrow, and blood, and tears? Theſe are the men that have kindled a burning upon all thy glory.

p. 78O Sirs! that you would for ever remember, that Intemperance, Luxury is a ſin, an enemy that

Firſt, Robs God of his glory, it denies him all ſervice and 1obedience. Intemperate perſons are neither fit for praying to God, nor praiſing of God, nor receiving from God. Intemperance turns the Temple of the holy Ghoſt into a Sepulchre, a Kitchin, a Hog ſtye; and what glory then can God have from an intemperate perſon? But,1 Cor. 6. 19.1 Cor 6:19

Secondly, It robs both God and man of much precious 2time; time is a precious Jewel, more worth then all the world. One called his friends Thieves, becauſe they ſtole When Ignatius heard a clock ſtrike, he would ſay, I have one hour more to anſwer for: ſo precious a Jewel was time in his eye.time from him: and certainly there are no worſe thieves then Intemperance; for that robs men of their hearing-times, and their praying-times, and their reading-times. There is ſo much precious time ſpent in the Tavern and in the Tipling-houſe, that the intemperate perſon cannot be at leiſure to ſpend any time in his Family or in his Cloſet, &c to ſave his own or others Souls: but there will come a time, either in this or the other world, wherein all intemperate perſons will wiſh that they had ſpent that precious time in ſerving of God, and in ſaving their own and others Souls, which they have ſpent in Luxury and exceſs, carouſing and drinking; but all too late, all too late. Time is not only the fruit of Gods indulgence, but alſo the fruit of Chriſts purchaſe. That Doom paſſed upon Adam, In the day thou eateſt thereof, thou ſhalt dye the death (or dying, thou ſhalt dye) had been put in execution immediately, had not Chriſt interpoſed immediately between mans ſin and Gods wrath. What can there be of more weight and moment then Eternity? It is the Heaven of Heaven, and the very Hell of Hell, without which neither would Heaven be ſo deſirable, nor Hell ſo formidable. Now this depends upon time. Time is the Prologue to Eternity; the great weight of Eternity 2 Cor. 6. 2. Iſa. 49. 8.2 Cor 6:2Isa 49:8hangs upon the ſmall wire of time: our time, whether it be longer or ſhorter, is given us by God to provide for our everlaſting condition: we have Souls to ſave, a Hell to p. 79eſcape, a Heaven to make ſure, our pardon to ſue out, our intereſt in Chriſt to make good; and all this muſt be quickly done, or we undone, and that for ever. Mans eternal weal or wo depends upon his well or ill improvement of that inch of time that is allotted to him. Now what a dreadful account will ſuch give up at laſt, who have waſted away their precious time in Luxury and Exceſs. But,

Thirdly, Luxury, Intemperance, it robs men of their 3names. Bonoſus, a beaſtly drunken Emperor, was called a Tankard, and Tiberius was ſirnamed Biberius for his tipling, and Eraſmus called Eccius Jeccius for the ſame cauſe, and Diotimus of Athens was called a Tun-diſh, and young Cicero a Hogs-head. But,

Fourthly, Luxury, Intemperance, it robs men of their 4health; for how many are there, that by drinking other mens healths, have deſtroyed their own? Many more periſh by Intemperance then by violence. Intemperance is the ſource and nurſe of all diſeaſes; more periſh by ſurfeiting then by ſuffering: every intemperate perſon digs his own grave with his own mouth and teeth, and is certainly a ſelf-tormenter, a ſelf-deſtroyer, a ſelf-murtherer. I have read Radulph. Fornerius, ſelect. lib. 3.of a Monk at Prague, who having heard at ſhrift the Confeſſions of many Drunkards, wondred at it, and for an experiment he would needs try his brain with this ſin, ſo accordingly he ſtole himſelf drunk. Now after the vexation of three days ſickneſs, to all that confeſſed that ſin, he enjoyned no other penance but this, Go and be drunk again; intimating thereby, that there was no puniſhment, no torment that could be inflicted upon a Drunkard, ſo great as that, Go and be drunk again. Beſides all other plagues that attend this ſin, drunkenneſs is a wo to it ſelf. Temperance is the beſt and nobleſt Phyſick, and they that uſe it, commonly are moſt long-liv'd. But,

Fifthly, Intemperance robs men of their Eſtates, it robs the Wife many times of her Dowry, and the Children of 5their Portion, and the Husband of his Inheritance, his Trade, his all. The very word foreign Luxury, properly ſignifies p. 80the not preventing or keeping of the good which at the preſent we enjoy. Solomon hit the mark, when he ſaid, The Prov. 23. 21.Prov 23:21drunkard and the glutton ſhall come to poverty. The full cup makes an empty purſe, and a fat diſh makes a lean bag; he that draws thee wine out of the Pipe, puts thy money into his own pocket; and this Diogenes the Philoſopher well underſtood, when he askt of the frugal Citizen but a penny, but begged of the Prodigal a Talent; and being askt the reaſon of his practice, he anſwered, Becauſe of the one he thought he might beg often, but of the other who ſpent ſo faſt, he was like to receive but once. Mr. Livins, when he had ſpent a great Eſtate in luxurious living, jeſting at his own folly, he ſaid, that he had left nothing for his Heir more then air and mire▪ Philip King of Macedon making War upon the Perſians, underſtood that they were a luxurious people, he preſently withdrew his Army, ſaying, it was needleſs to make War upon them, who by their Luxury would ſhortly overthrow themſelves. But,

Sixthly, Intemperance robs men of everlaſting happineſs 6and bleſſedneſs; it ſhuts them out from all the glory of that upper world, and tumbles them down to the loweſt Hell, as Gal. 5. 19, 20, 21. Luke 16. 19. 'to the 26.Gal 5:19Gal 5:20Gal 5:21Luke 16:19you may ſee in that great inſtance of luxurious Dives. The intemperate mans table proves a ſnare to his Soul; fulneſs breeds forgetfulneſs, wantonneſs blockiſhneſs and ſtupidity; and therefore no wonder, if God ſhuts the gates of glory againſt intemperate perſons. Look as no Leper might be in Numb. 5. Judg. 12. Chap 7. Deut. 23.Num 5Judg 12Deut 23the Camp of Iſrael, and as no Gileadite might paſs over Jordan, and as no fearful man might enter into the wars of Midian, and as no baſtard might enter into the Sanctuary: So no luxurious perſon ſhall enter into Heaven. Of all ſorts of ſinners, the luxurious ſinner is moſt rarely reformed; the Adulterer may become chaſt, the Thief may become an honeſt man, the Swearer may obtain a ſanctified tongue: But how rare is it to ſee a luxurious perſon repent, break off his ſins, cloſe with Chriſt, and walk to Heaven? Luxurious perſons Math. 21. 31, 32. Luke 23. 43.Matt 21:31Matt 21:32Luke 23:43eat and drink away their Chriſt; yea, they eat and drink away their Souls, nay, they eat and drink away their own Salvation. They that ſerve their own bellies, ſerve not the p. 81Rom. 16. 10.Rom 16:10Lord Jeſus Chriſt, and therefore they ſhall never raign with him in the other world. Certainly that man that makes Phil. 3. 19.Phil 3:19his belly his God, ſhall be for ever ſeparated from God. All Belly-gods ſhall at laſt be found in the belly of Hell: the intemperate perſon hath his Heaven here, his Hell is to come. Now he has his ſweet cups, his merry cups, his pleaſant cups: O, but there is a cup of ſhame and ſorrow, and this ſhall be their portion for ever and ever! The intemperate perſon Pſal. 11. 6.Ps 11:6hath been a gulf to devour many mercies, and therefore he ſhall at laſt be caſt into a gulf of endleſs miſeries. In a word, Intemperance is another ſin, a breeding ſin, 'tis a ſin that is an inlet to all other ſins; we may well call it Gad, for behold, Deut. 32. 17. 24. Jer. 5. 7, 8, 9.Deut 32:17Deut 32:24Jer 5:7Jer 5:8Jer 5:9a Troop cometh. O the pride, the oppreſſion, the cruelty, the ſecurity, the uncleanneſs, the filthineſs, the prophaneneſs that comes trooping after Intemperance! And therefore Ariſtotle concludes, that double puniſhments are due to Drunkards; firſt for their drunkenneſs, and then for other ſins committed in and by their drunkenneſs. Now ſeeing that Intemperance and Luxury is ſo great▪ a ſin, is it any wonder to ſee divine Juſtice turn the moſt glorious Cities in the world into a ruinous heap, when this ſin of Intemperance is rampant in the midſt of them? Ah, London! London! the Intemperance and Luxury that has been within and without thy Walls, has brought the deſolating Judgment of Fire upon thee, that has laid all thy glory in aſhes and Rubbiſh. How many great houſes where there once within and without thy Walls, that ſhould have been publick Schools of Piety and Vertue, but were turned into meer Nurſeries of Eſt. 1. 6, 7.Esth 1:6Esth 1:7Luxury and Debauchery? How have the …ules of the Perſian Civility been forgotten in the midſt of thee? How many within and without thy Walls did make their belly their God, their Kitchin their Religion, their Dreſſer their Altar, and their Cook their Miniſter, whoſe whole felicity did lye in eating and drinking, whoſe bodies were as ſponges, and whoſe throats were as open ſepulchres to take in all precious Liquors, and whoſe bellies were as graves to bury all Gods Creatures in? And how have many men been forced to unman themſelves, either to pleaſe ſome, or to avoid the anger p. 82or wrath of others, or elſe to gain the honourable Character of being a high Boy, or of one that was ſtrong to drink among o…her…, or to drink down others? O the drunken Matches that have been within and without thy Walls, O London! the Lord has ſeen them, and been provoked by them to kindle a fire in the midſt of thee. Luxury is a ſin that never goes alone, it hath many other great ſins a…t…nding and waiting on it; it is as the Nave in the wheel, which turning about, all the Spokes turn with it. Idleneſs, fighting, quarrelling, jewling, whoring, cheating, ſtealing, robbing, Prov. 23. 29, 30, 31, 32, 33.Prov 23:29Prov 23:30Prov 23:31Prov 23:32Prov 23:33are the hand-maids that wait on Lu…ury; and therefore no wonder, if God has appeared in flames of fi…e againſt it. I have been the longer upon this Head, becauſe Luxury, Intemperance is one of the great Darling-ſins of our Age and day, 'tis grown to Epidemical, not only in the City, but in the Countries alſo, and 'tis a very God-diſhonouring, and a God-provoking, and a Soul-damning, and a Land-deſtroying ſin: and, O that what I have writ, might be ſo bleſt, as to put ſome effectual ſtop to thoſe notorious publick Exceſſes and Luxuries that have been, and ſtill are rampant in moſt Parts of the Land.

But now, Beloved, this ſin of Luxury and Intemperance I cannot charge with clear and full evidence upon the people of the Lord, that did truly fear him, and ſincerely ſerve him, whoſe habitations were once within or without the Walls of London; nay, this I know, that for this very ſin among others, their Souls did often mourn before the Lord in ſecret. And truly of ſuch Chriſtians that live and wallow in Luxury and Intemperance, if we compare their lives and Chriſts Laws together, I think we may confidently conclude, Aut haec non eſt Lex Chriſti, aut nos non ſumus Chriſtiani, Either this is not Chriſtianity, or we are not Chriſtians. And thus T…rtullian, Cyprian, Juſtin Martyr, and others concluded againſt the luxurious and intemperate Chriſtians of their times. Salvian relates Salvianus de Gratia Dei, lib. 4.how the Heathen did reproach ſuch luxurious Chriſtians, who by their lewd lives made the Goſpel of Chriſt to be a reproach: Where (ſaid the Heathen) is that good Law p. 83which they do believe? where are thoſe Rules of Godlineſ… which they do learn? They read the holy Goſpel, and yet are unclean: they hear the Apoſtles Writings, and yet are drunk: they follow Chriſt, and yet diſobey Chriſt: they profeſs a holy Law, and yet do lead impure lives. And Ponormitan having read the 5, 6, and 7 Chapters of Mathew, and comparing the looſe and luxurious lives of Chriſtians with thoſe Rules of Chriſt, concluded, that either that was no Goſpel, or the people no Chriſtians. The looſe and luxurious lives of many Chriſtians, was (as Lactantius declares) made by the Heathen, the reproach of Chriſt himſelf (Quomodo bonus magiſter cujus tam pravos videmus diſcipulos?) How can we think the Maſter to be good, whoſe Diſci…les we ſee to be ſo bad? Epiphanius ſaith, that in his days many ſhu…'d the ſociety of the Chriſtians, becauſe of the looſneſs and luxuriouſneſs of their lives. And Auguſtin confeſſeth, that Auguſt. de moribus Eccleſiae, cap. 34.in his time the looſe and luxurious lives of many who profeſt the Chriſtian Religion, gave a great advantage to the Manichees to reproach the whole Church of God, and the ways of God. The Manichees were a ſort of people who affirmed, that there were two principles or beginnings of things, viz. a ſummum bonum, and a ſummum malum. A ſummum bonum, from whence ſprang all good; and a ſummum malum, from whence iſſued forth all evil. Now the looſe and luxurious lives of ſuch as had a profeſſion upon them, hardned theſe in their errours, and cauſed them with open mouth greatly to reproach and deeply to cenſure the ſincereſt Saints. And Chryſoſtom preferred brute beaſts before luxurious perſons; for they go from belly to labour, when the luxurious perſon goes from belly to bed, or from belly to Cards or Dice; if not, to ſomething that is worſe. And Auguſtine well obſerves, that God hath not given to man talons and claws to rent and tear in pieces, as to Bears and Leopards; nor horns to puſh, as to Bulls and Unicorns; nor a ſting to prick, as to Waſps, and Bees, and Serpents; nor a bill to ſtrike, as to Eagles and Oſtriches; nor a wide mouth to devour, as to Dogs and Lyons, but a little mouth, to ſhew that man ſhould be very temperate, both in his eating and drinking. How p. 84applicable theſe things are to the luxurious perſons that lived within and without the Walls of London before it was turned into aſhes, I ſhall leave the wiſe in heart to judge. But,

Thirdly, Thoſe great and horrid ſins that were to be 3found in ma…y mens Calling…, viz. exceſſive worldlineſs, Prov. 28. 20. 22. See Joſh. 7. 15. 21. 24. 25.Prov 28:20Prov 28:22Josh 7:15Josh 7:21Josh 7:24Josh 7:25extortion, deceit, bribery, &c. theſe brought the ſore Judgment of Fire upon us. When men are ſo greedy and mad upon the world, that they make haſte to be rich by all ſinful devices and curſed practices, no wonder if God burns up their ſubſtance, and turns their perſons out of houſe and home. The coal the Eagle got from the Altar, the Sacrifice, and carried it to her neſt, ſet all on fire: So that Eſtate that men get by ſinful ways and unwarrantable courſes, firſt or laſt will ſet all they have on fire. He that reſolves to be evil, may ſoon be rich, when the ſpring of conſcience is ſcrewed up to the higheſt pin, that it is ready to crack, when Religion is lock'd up in an out-room, and forbidden upon pain of death to look into the Shop or Ware-houſe; no wonder ſuch men thrive and grow great in the world; but all the riches ſuch men ſtore up, is but fuel for the fire. Hab. 2 9. Wo to him that coveteth an evil covetouſn…ſs to his houſe, that he He (ſaith Chryſoſtom) that locks up illgotten riches in his counting-houſe, locks up a Thief in his countenance, which will carry all away, and if he look not the bette… to it, his precious Soul alſo.may ſet his neſt on high, that h… may be delivered from the power of evil. Verſe 11. For the ſtone ſhall cry out of the wall, the beam out of the timber ſhall anſwer it. Verſe 13. Behold, is it not of the Lord of H…ſts that the people ſhall labour in the very fire, and the people ſhall weary themſelves for very vanity. They had got great Eſtates by an evil covetouſneſs, and God was reſolved that he would make a bon-fire of all their ill gotten goods; and though they ſhould venture their lives to ſave …heir goods, and quench the flames; yet all ſhould be but labour in vain, according to that word, Jer. 51. 58. Thus ſaith the Lord of Hoſts, the broad walls of Babylon ſhall be utterly broken, and her high gates ſhall be burnt with fire, and the people ſhall labour in vain, and the folk in the fire, and they ſhall be weary. Though Babylon was a City of great ſame, and ſtate, and riches, and deſervedly accounted one of the p. 85worlds nine wonders; though the compaſs of the Walls was 365 furlongs (or 46 miles) according to the number of the days in the year, and the heighth 50 cubits, and of ſo great a bredth, that Carts and Carriages might meet on the top of them; yea, though it was ſo great and vaſt a City, that Ariſtotle ſaith, that it ought rather to be called a Country then a City, adding withal, that when the City was taken, it was three days before the furtheſt part of the City could take notice of it. Yet at laſt (according to the Word of the Lord) it was ſet on fire: and though the Inhabitants did weary and tire out themſelves to quench the flames, and to ſave their ſtately houſes and ill-gotten riches; yet all was labour in vain, and to no purpoſe. In the days of Pliny it was an utter deſolation, and in the time of Hierom it was turned into a Park, in which the King of Perſia did uſe to hunt. So Ezek. 28. 18. Thou haſt defiled thy Sanctuaries by the multitude of thine iniquities, by the iniquity of thy traffick: therefore will I bring forth a fire from the midſt of thee, it ſhall devour thee, and I will bring thee to aſhes upon the earth in the ſight of all them that behold thee. Verſe 19. All they that know thee among the people ſhall be aſtoniſhed at thee, thou ſhalt be a terrour, and never ſhalt thou be any more. Tyru… among the Sea-bordering Cities, was moſt famous and renowned for Merchandiſe and Trade; for thither reſorted the Merchants of all Countries for Traffick of Paleſtina, Syria, Egypt, Perſia, and Aſſyria. They of Tarſhis brought thither Iron, Lead, Braſs, and Silver. The Syrians brought thither Carbuncles, Purple, broidered Work, fine Linnen, Coral, and Pearl. The Jews brought thither their Honey, Oyl, Treacle, Caſſia, and Calamu…. The Arabians brought thither Lambs, Muttons, and Goats. The Sabeans brought thither their exquiſite Spices and Apothecary-ſtuff, with Gold and precious Stones. Now by fraud and deceit they grew exceeding rich and wealthy, which in the cloſe iſſued in their total ruine, according to that of the Prophet, Zacha. 9. 3, 4. And Tyrus did build her ſelf a ſtrong hold, and heaped up ſilver as the duſt, and fine gold as the mire of the ſtreets. Behold, the Lord will caſt her out, and he will ſmite her power in the ſea, and ſhe p. 86ſhall be devoured with fire. The Tyri…ns did hold themſelves invincible, becauſe of their ſi…uation, being round about environed by the Sea; but yet the Prophet tells them, that though they were compaſſed about with deep waters, yet they ſhould be deſtroyed by fire, which was executed by Alexander the Great, as Hiſtorians teſtifie. 'Tis not the Curtius, lib. 4. & Diod. Siculus, lib. 17.ſtrength, nor riches, nor ſituation, nor trade, nor honour, nor fame, nor antiquity of a City that can preſerve it, when God before-hand has by fire determined the deſtruction of it. Tyrus was a City of the greateſt Merchandiſing, 'twas a Ezek. 27. Iſa. 23. 5, 6, 7, 8, 9.Ezek 27Isa 23:5Isa 23:6Isa 23:7Isa 23:8Isa 23:9City of mighty Trade, they were ſet upon heaping up of riches by hook or by crook: So riches came in, though it …ere at the door of oppreſſion, violence, or injuſtice, all was well. The Traffick of Tyrus was great, and the ſins that attended that Traffick were very great, and for theſe God ſent a devouring fire amongſt them, which deſtroyed their Palaces and Treaſuries, and reduced their glorious City to aſhes. By the iniquity of their Traffick they had built Palaces and ſtately Houſes, and filled their Shops, and Ware-houſes, and Cellars with rich and choice Commodities; but when God brought Nebuchadnezzar upon them, what the Chaldeans could not deſtroy by the Sword, they conſumed by fire, turning all their glorious Palaces, and ſtately Buildings, and coſtly Shops and Ware-houſes into aſhes, as Hiſtorians teſtifie: So Ninive for greatneſs, riches, and antiquity, was one of the nobleſt Cities in the world, 'twas the Capital and chief City of the Aſſyrian Empire: and though God upon their repentance Jonah 3.Jonah 3& humiliation did ſpare them for a time; yet afterwards ſhe returning to her old trade of robberies, covetouſneſs, extortions, fraud, deceitful dealings, &c. God delivered her up as a prey into the hands of many of her enemies, who wonderfully ſpoiled and pillaged her; and at laſt God gave her into the hands of the Medes, who brought her to a final and irrecoverable deſolation, according to the Propheſie of the Prophet Nahum, Nahum 2. 10. She is empty, and void, …nd waſte, and the heart melteth, and the knees ſmite together, …nd much pain is in all loyns, and the faces of them all gather blackneſs (that is, ſuch blackneſs as is on the ſides of a pot.) p. 87Verſe 13 Behold, I am againſt thee, ſaith the Lord of Hoſts, See alſo Chap. 3. 12, 13-15.and I will burn her chariots in the ſmoak. The like Judgment fell upon Sidon, and upon that rich and renowned City of Sabel.Corinth, which through the commodiouſneſs of the Haven, was the moſt frequented place in the world for the Entercourſe Thucyd.of Merchants out of Aſia and Europe, and great and many were their ſins about their Trade and Traffick; and for theſe ſhe was finally deſtroyed, and turned into cinders and aſhes by the Romans.