Londons Lamentation — Thomas Brooks

Londons Lamentation · Thomas Brooks

So Bribery is a ſin that brings deſolating and deſtroying Judgments both upon Perſons and Places. Amos 5. 10, 11. For as much therefore as your treading is upon the poor, and ye take from him burdens of wheat; ye have built houſes of hewen ſtones, but ye ſhall not dwell in them; ye have planted pleaſant vineyards, but ye ſhall not drink wine of them; for I know your manifold tranſgreſſions and your mighty ſins: they afflict the juſt, they take a bribe, and they turn aſide the poor in the gate from their right. Bribery is one of thoſe mighty ſins, or one of thoſe bony or big-boned ſins, as the Hebrew hath it; for which God threatens to turn them out of houſe and home. Bribery is a bony ſin, a huge ſin, a hainous ſin, a monſtrous ſin, a ſin that is capable of all manner of aggravations; and therefore the Lord puniſheth it with deſolating Judgments. Job 15. 34. And fire ſhall conſume the tabernacles of bribery (or the receivers of gifts, as both the Hebrew and the Septuagint may be read.) When wicked men build their houſes, their Tabernacles by pilling and polling, by bribery, cheating, defrauding, or over-reaching others, 'tis a righteous thing with God to ſet their houſes on fire about their ears. Thus Diocleſian had his houſe wholly conſumed by Lightning and a flame of fire that fell from Heaven upon it, as Euſebius tells De vita Conſtant. lib. 5.us. Upon ſuch a generation of men as build their houſes by bribery, or oppreſſion, or deceit, &c. God many times makes good that word, Job 18. 15. Brimſtone ſhall be ſcattered upon his habitation; and that word, Micha. 3. 11, 12. The Heads thereof judge for reward, and the Prieſts thereof teach for hire, and the Prophets thereof divine for money. Therefore ſhall Zion for your ſake be plowed as a field, and Jeruſalem ſhall become heaps, and the mountain of the houſe as the high places of the foreſt. Bribery and Covetouſneſs had over-run all ſorts of ſuch as were in Power and Authority, whether Civil or Eccleſiaſtical, and for this Zion muſt be plowed as a field, and Jeruſalem become heaps, and the Mountain of the Houſe as the high places of the Foreſt. By theſe exquiſite terms the total and diſmal deſolation and deſtruction of Zion, Jeruſalem, and the Temple, that famous Houſe that was once worthily reckoned one of the ſeven Wonders of the World, is ſet forth unto us. That Jeruſalem, that Gods Jer. 7. 4, 5.Houſe, and Temple wherein they ſo much truſted and gloried, ſhould become as a mountainous Foreſt and Wilderneſs, was incredible to them; as the jumbling of Heaven and Earth together; or the dethroning of God, by taking the Crown from his Head, and thruſting of him from his Chair of State; and yet all this was made good according to that dreadful Propheſie of Chriſt: There ſhall not be left one ſtone Luke 19. 43, 44.upon another. Theſe are the ſad effects of Bribery, Covetouſneſs, &c. So Prov. 29. 4. The King by judgment eſtabliſheth the Land; but he that receiveth gifts (or bribes) overthrows it.

Ah, London! London! were there none within nor without Prov. 17. 23. Pſal. 26. 10.thy Walls, that did take a gift out of the boſom, to pervert the ways of Judgment? were there none whoſe right hands were full of bribes? were there none like Samuels 1 Sam. 8. 3.Sons, who turned aſide after lucre, and took bribes, and perverted Judgment in the midſt of thee? were here no Rulers Hoſ. 4. 18.nor others within nor without thy Walls, that did love to ſay with ſhame, Give ye? or that asked for a reward? or Micha. 7. 3.that with Gehazi, run after rewards? or that were not ready to tranſgreſs for a piece of bread? or that were not like the Prov. 28. 21.Ho…ſleeches daughter, ſtill crying out, give, give? Themiſtocles Prov. 30. 15.cauſed a brand of infamy to be ſet upon Athmius his children, and all his poſterity after him, becauſe he brought gold from the King of Perſia to corrupt, bribe, and win the Grecians. If all that were within and without the Walls of London, that received bribes, and run after rewards, had a brand of infamy ſet upon them, I am apt to think many of them would be aſhamed to walk the ſtreets, who have once carried it with a very high hand.

Ah, London! London! were there none within nor without Hoſ. 12. 7. Amos 8. 5. Deut. 25. 13.thy Walls, that had the ballance of deceit in their hands, and that loved to oppreſs; falſifying the ballances by deceit, and that had in their bags divers weights, that did ſell by one meaſure, and buy by another, that had wicked ballances, Micha. 6. 11.and the bag of deceitful weights in their hands, their Houſes, their Shops, their Ware-houſes? Well, ſuppoſe there were many ſuch within and without the Walls of London, what of that? why, then I would ſay,

Firſt, Such run counter-croſs to divine Commands, Levit. 19. 35, 36. Ye ſhall do no unrighteouſneſs in judgment, in met… yard, in weight, or in meaſure. Juſt ballances, juſt weights, a Levit. 19. 13. Mark 10. 19. 1 Cor. 7. 5.juſt Ephah, and a juſt hin ſhall ye have. Ezek. 45. 10. Ye ſhall have juſt ballances, and a juſt Ephah, and a juſt bath. Deut. 25. 13, 14, 15. Thou ſhalt not have in thy bag divers weights, a great and a ſmall. But thou ſhalt have a perfect and juſt weight, a perfect and juſt meaſure ſhalt thou have, that thy days may be lengthned in the land which the Lord thy God giveth thee. We have a common Saying, Weight and meaſure is Heavens treaſure. But,

Secondly, Such perſons and ſuch practices are an abomination to the Lord, Deut. 25. 16. For all that do ſuch things, and all that do unrighteouſneſs, are an abomination unto the Lord thy God. Prov. 11. 1. A falſe ballance is abomination to the Lord. Prov. 20. 10. Divers weights and divers meaſures, both of them are alike abomination to the Lord, and a falſe ballance is not good. Now mark, the very weights and meaſures are an abomination to the Lord, how much more the men that make uſe of them? But,

Thirdly, Such act counter-croſs to Gods delight, Prov. 11. 1. A juſt weight is his delight. Prov. 16. 11. A juſt weight and ballance are the Lords. They are commanded by the Lord, and commended by the Lord, and they are the delight of the Lord. But,

Fourthly, Such act counter-croſs to his Nature, which is holy, juſt, and righteous, and to all his adminiſtrations, Ezek. 18. and Chap. 33. 17. 20. 29.which are full of righteouſneſs, juſtice, and equity. But,

Fifthly, Such act counter-croſs to the very Light and Law of Nature, by not dealing by others, as they wou…d have Math. 7. 12.others deal by them. They are the very botches of the Land, and enemies to all Civil Society. But,

Sixthly, Such ſtir up the anger and indignation of God againſt themſelves, Ezek. 22. 13. Behold, therefore I have ſmitten mine hand at thy diſhoneſt gain which thou haſt made, or at thy covetouſneſs (as ſome render the Hebrew word) or at thy money gotten by fraud and force, and over-reaching and cheating of others (as others render it.) God is here ſaid to ſmite his hands at their diſhoneſt gain, to note the greatneſs of his anger, wrath, and indignation againſt them; and his readineſs and reſolvedneſs to take vengeance on them, by animating, i…ſtigating, encouraging, and ſtirring up the Chaldeans to deſtroy their perſons by the Sword, and to conſume their riches and houſes by fire, Chap 21. 17. God has no hand to ſmite; but this is ſpoken after the manner of men, who oftentimes expreſs the greatneſs of their wrath and rage by ſmiting their hands one againſt another. God to ſhew the greatneſs of his ſpleen and rage (in a holy ſenſe) againſt them for their diſhoneſt gain, expreſſes it by the ſmiting of his hands. 1 Theſ. 4. 6. That no man go beyond or defrand his brother in any matter, becauſe th…t the Lord is the avenger of all ſuch; firſt or laſt vengeance will reach them, who make it their buſineſs, their trade to ov…r-reach others. But,

Seventhly, Such act counter-croſs to the Examples of the moſt eminent Saint…. To the Example of Moſes, Numb. 16. 15 I have not tak…n an aſs from them, neither have I hurt one of them. Of Samuel, 1 Sam. 12. 3, 4, 5. Of Zacharias and Elizabeth, Luke 1. 5, 6. Of Paul, Acts 24 16. yea, to the Examples of all the Apoſtles (Judas excepted) 2 Cor. 1. 12. Chap. 7. 2. Receive us, we have wronged no man, we have corrupted no man, we have defrauded no man. But,

Eighthly and laſtly, Such act counter-croſs to their own everlaſting happineſs and bleſſedneſs, 1 Cor. 6. 8, 9. Nay, you do wrong and defraud, and that your brethren: Know ye not, that the unrighteous ſhall not inherit the Kingdom of Heaven? Unrighteous perſons may hear much of Heaven▪ and talk much of Heaven, and ſet their faces towards Heaven▪ but they ſhall never inherit the Kingdom of Heaven. God himſelf has lockt faſt the gate of bleſſedneſs againſt the unrighteous; and therefore all the world ſhall never be able to open it. Heaven would be no Heaven, but a Hell, if the unrighteous ſhould inhabit there. To ſum up all; If ſuch perſons run counter-croſs to Gods commands, if their perſons and practices are an abomination to the Lord, if they act counter-croſs to Gods delight and to his Nature; yea, to the very Light and Law of Nature, to the beſt Examples, and to their own happineſs and bleſſedneſs, is it any wonder then to ſee divine Juſtice ſet ſuch mens houſes on fire about their ears, and to ſee the flames conſume ſuch Eſtates as were got either by fraud or force, by craft or cruelty, &c.

Now the gaining of the things of this world by hook o… by crook, or by ſuch wicked courſes and curſed practices tha… we have been diſcourſing on, I cannot charge upon the peopl… of God, that did truly fear him, whoſe habitations were o…ce within or without the Walls of London, becauſe ſuch practices would neither ſtand with Grace, nor with the Honour of God, nor with the Credit of Religion, nor with the Law of God, nor with the Law of Nature, nor with the Peace of a Saints Soul. Beſides, 'tis very obſervable to me, that thoſe that have the ballances of deceit in their hand, are called Caananites in that 12. of Hoſ. 7. He is a merchant, th… ballances of deceit are in his hand, he loveth to oppreſs, He… He is Canaan, that is, a meer natural man, that hath no common honeſty in him, a money-merchant, one that cares no… how he comes by it, ſo he may have it; one that counts all good fiſh that comes to his net, though it be through cunning contrivances or violent practices. But,

Fourthly, Deſperate incorrigibleneſs and unreformedneſs under waſting and deſtroying Judgments, brings the deſolating Judgment of Fire upon a people, Iſa. 42. 24, 25. Who Levit. 26. Deut. 28. Turn to that Jer. 30. 23, 24.gave Jacob for a ſpoil, and Iſrael to the robbers? did not the Lord, he againſt whom we have ſinned? For they would not walk in his ways, neither were they obedient unto his Law. Therefore he hath poured upon him the fury of his anger, and the ſtrength of battel, and it hath ſet him on fire round about, yet he knew not; and it burned him, yet he laid it not to heart. Levit. 26. 27, 28. 31, 32, 33. And if ye will not for all this hearken unto me, but walk contrary unto me, then will I walk contrary unto you alſo in fury; and I, even I, will chaſtiſe you ſeven times for your ſins. And I will make your Cities waſte, and bring your Sanctuaries unto deſolations. And I will bring the Land into deſolation, and your enemies which dwell therein, ſhall be aſtoniſhed at it. And I will ſcatter you among the Hea then, and will draw out a ſword after you; and your Land ſhall be deſolate, and your Cities waſte. Iſa. 1. 5. 7, 8. Why ſhould you be ſtricken any more? ye will revolt more and more; the whole head is ſick, and the whole heart faint; your Country is deſolate, your Cities are burnt with fire: your Land-ſtrangers devour it in your preſence, and it is deſolate; as over-thrown by ſtrangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a beſieged City. Amos 4. 6, 7, 8, 9, 10, 11. And I alſo have given you cleanneſs of teeth in all your Cities, and want of bread in all your places; yet have ye not returned unto me, ſaith the Lord. And alſo I have withholden the rain from you, when there were yet three months to the harveſt, and I cauſed it to rain upon one City, and cauſed it not to rain upon another City, one piece was rained upon, and the piece whereupon it rained not withered. So two or three Cities wandred unto one City to drink water, but they were not ſatisfied; yet have ye not returned unto me, ſaith the Lord. I have ſmitten you with blaſting and mildew, when your gardens, and your vineyards, and your fig-trees, and your olive-trees increaſed, the palmer-worm devoured them: yet have ye not returned unto me, ſaith the Lord. I have ſent among you the peſtilence after the manner of Egypt; your young men have I ſlain with the ſword, and have taken away your horſes, and I have made the ſtink of your camps to come up unto your noſtils: yet have ye not returned unto me, ſaith the Lord. I have overthrown ſome of you, as God overthrew Sodom and Gomorrah, and ye were as a fire-brand pluckt out of the burning: yet have ye not returned unto me, ſaith the Lord. By all theſe Scriptures 'tis moſt evident, that deſperate incorrigibleneſs and unreformedneſs under waſting and deſtroying Judgments, brings the fiery Diſpenſations of God upon a people. Ah, London! London! how long has the Lord been ſtriving with thee by his Spirit, by his Word, by his Meſſengers, by his Mercies, and by leſſer Judgments, and yet thou haſt been incorrigible, incurable, and irrecoverable under all? God lookt that the Agues, Fevers, ſmall Pox, ſtrange Sickneſſes, want of Trade, & Poverty that was coming on like an armed man upon thee, with all the leſſer Fires that have been kindled in the midſt of thee, ſhould have awakned thee to repentance; and yet under all, how proud, how ſtout, how hard, how obdurate haſt thou been? God lookt that the bloody Sword that the Nations round hath drawn againſt thee, ſhould have humbled thee, and brought thee to his foot; and yet thou haſt rejected the remedy of thy recovery. God lookt that the raging devouring Peſtilence that in 1665. deſtroyed ſo many ten thouſands of thy Inhabitants, ſhould have aſtoniſhed thee, and have been as a Prodigy unto thee, to have affrighted thee out of thy ſins, and to have turned thee to the moſt High: But yet after ſo ſtupendious and amazing Judgments, thou waſt hardned in thy ſins, and refuſeſt to return. By all theſe divers kinds of Judgmen…s, how little did God prevail with thy Magiſtracy, Miniſtry, or Commonalty to break off their ſins, to repent, and to abhor themſelves in duſt and aſhes? Hath not God ſpent all his Rods in vain upon thee? were not all ſorts of men generally ſeven times worſe after thoſe waſting Judgments then they Jer. 24. 2, 3.were before? and therefore thou haſt cauſe to fear that this is that which hath kindled ſuch a devouring Fire in the midſt of thee, and that hath turned thy glory into ſhame, thy Riches, Palaces, and ſtately Houſes into aſhes. When after the raging Peſtilence men returned to the City, and to their Eſtates, and Trades, &c. they returned alſo to their old ſins, and as many followed the world more greedily then ever; ſo many followed their luſts, their ſinful courſes more violently then ever: and this has uſhered in thy deſolation, O London. The Phyſitian when he findeth that the potion which he hath given his Patient will not work, he ſeconds it with one more violent: and thus doth the Chi…urgion too; if a gentle plaiſter will not ſerve, then he applies that which is more corroding; and to prevent a gangrene, he makes uſe of his cauterizing knife, and takes off the joynt or member that is ſo ill affected: So doth the great God; when men are not bettered by leſſer Judgments, he ſends greater Judgments upon them. God was firſt as a moth to Ephraim, Hoſ. 5. 12. 14.which conſumed him by little and little; but when that would not better him, and reform him, then the Lord comes as a Lyon upon him, and tore him all to pieces. If the droſs of mens ſins will not come off, he will throw them into the melting-pot again and again, he will cruſh them harder and harder in the preſs of his Judgments, and lay on ſuch Irons as ſhall enter more deep into their Souls. If he ſtrike, and they grieve not; if he ſtrikes again, and they tremble not; if he wounds, and they return not, then 'tis a righteous …hing with God to turn men out of houſe and home, and to …urn up their comforts round about them. Now this has been thy caſe, O London, and therefore God has laid thee deſolate in the eyes of the Nations.

Now this deſperate incorrigibleneſs and unreformedneſs under waſting and deſtroying Judgments, I cannot groundedl… fix upon thoſe who did truly fear the Lord within and without the Walls of London, becauſe they made it their bu…ineſs (according to the different meaſures of grace they had …eceived) to mourn under waſting Judgments, and to lament a…ter the Lord under waſting Judgments, and to be bet…ered and reformed under waſting Judgments, and no… only …o underſtand, but alſo to obey the voice of the Rod. Thei… …arneſt prayers, ſtrong crys, bitter tears, ſad ſigh…, and heavy groans under waſting Judgments, may ſufficiently evidence that they were not incorrigible under waſting Judgments. But,

Fifthly, I…ſolent and cruel oppreſſing of the Poor, is a ſin that brings deſolating and deſtroying Judgments upon a people. God ſent ten waſting Judgments one after another upon Pharaoh his People and Land, to revenge the cruel oppreſſion Exod. 3. 9.of his poor people, Prov. 22. 22, 23. Rob not the poor becauſe he is poor, neither oppr…ſs the afflict…d in the gate. For the Lord will plead their cauſe. To rob and oppreſs the rich is a great ſin; but to rob and oppreſs the poor is a greater; but to rob and oppreſs the poor, becauſe he is poor, and wants money to buy juſtice, is the top of all inhumanity and impiety: To oppreſs any one is a ſin; but to oppreſs the oppreſſed, is the heighth of ſin. Poverty, and want, and miſery ſhould be motives to pity; but oppreſſors make them the whet-ſtones of their cruelty and ſeverity, and therefore the Lord will plead the cauſe of his poor oppreſſed people againſt their oppreſſors without fee or fear; yea, he will plead their cauſe with peſtilence, blood, and fire. Gog was a great oppreſſor of the poor, Ezek. 38. 8, 9, 10, 11, 12. 13, 14. And God pleads againſt him with peſtilence, blood, and fire. Verſe 22 And I will plead againſt him with peſtilence and with blood, and I will rain upon him, and upon his bands, and upon the many people that are with him, an overflowing rain, and great hail-ſtones, fire and brimſtone. Such as oppreſs a Mich. 2. 1, 2.man and his houſe, even a man and his heritage, they take the ſureſt & the readieſt way to bring ruine upon their own houſes. Iſa. 5. 8. Wo unto them that joyn houſe to houſe, and field to field, till there be no place, that they may be placed alone in the midſt of the earth. …ut mark what follows, verſe 9. In mine ears, ſaid the Lord of Hoſts, of a truth many houſes ſhall be deſolate, even great and fair, without inhabitants, of a truth many houſes ſhall be deſolate. This is an Emphatical form of ſwearing, 'tis as if the Lord had ſaid, Let me not live, or let me never be owned or accounted a God, or let me never be looked upon as a God of truth, a God of my word; let me never be believed nor truſted more for a God, if I do not lay deſolate the houſes of oppreſſors, the great houſes of oppreſſors, the fair houſes of oppreſſors; yea, the multitude and variety of the houſes of oppreſſors. So Amos 3. 9, 10, 11. Publiſh in the palaces at Aſhdod, and in the palaces …n the Land of Egypt, and ſay, Aſſemble your ſelves upon the mountains of Samaria: and behold the great tumults in the midſt thereof, and the oppreſſed (or oppreſſions) in the midſt thereof. For they know not to do right, ſaith the Lord, who ſtore up violence and robbery in their palaces. Therefore, thus ſaith the Lord God, an adverſary there ſhall be, even round about the Land, and he ſhall bring down thy ſtrength from thee, …nd thy palaces ſhall be ſpoiled. Now mark the 15. verſe, And I will ſmite the winter-houſe, with the ſummer-houſe, and the houſes of ivory ſhall periſh, and the great houſes ſhall have an end, ſaith the Lord. In their Palaces, and in their Winter and Summer-houſes they ſtored up all the riches, preys and ſpoils that they had got by oppreſſion. But God tells them, that their Palaces ſhould be ſpoiled, and that he would ſmite the Winter-houſe upon the Summer-houſe (ſo the Hebrew runs) God was reſolved that he would daſh one houſe againſt the other, and lay them all on heaps. Though their Palaces and houſes were never ſo rich, and ſtrong, and ſtately, and pompous, and glorious, and decked, and adorned, and enamelled, and checkered; yet they ſhould all down together. So Zach. 7. 10, 11. 14. Oppreſs not the widow nor the fatherleſs, the ſtranger, nor the poor, and let none of you imagine evil againſt his brother in your heart. But they refuſed to hearken, and pulled away the ſhoulder, and ſtopped their ears, that they ſhould not hear. Well now, mark what follows, verſe 14. But I ſcattered them with a whirlwind among all the nations whom they knew not: thus the land was deſolate after them, that no man paſſed thorow, nor returned; for they laid the pleaſant land (or as the Hebrew has it, the ſecond Land of deſire) deſolate▪ Paleſtine was a very pleaſant Land, aLand which flowed with milk and honey, a Land which was the glory of all Lands; God had made it as his Paradiſe, and enriched it with all plenty and pleaſure, and above all with his preſence and reſidence in his City and Temple; but they by oppreſſing the poor, the widow, and the fatherleſs, laid all deſolate, Jer. 12. 12. O houſe of David, thus ſaith the Lord, execute judgment in the morning, and deliver him that is ſpoiled out of the hand of the oppreſſor, leſt my fury go out like fire, and burn that none can quench it. Oppreſſion lays a people open to Gods fury, it provokes the Lord to turn their all into unquenchable flames. Pſal. 12. 5. For the oppreſſion of the poor, for the ſighing of the needy: now will I ariſe (ſaith the Lord) I will ſet him in ſafety from him that paſſeth at him. Upon theſe words, Chryſoſtom ſaith; Timete quicunque pauperem Chryſ. in Pſal. 12.injuriâ afficitis: habetis vos potentiam & opes, & judicum benevolentiam; ſed habent illi arma omnium validiſſima, luctus & ejulatus, quae à coelis auxilium attrahunt. Haec arma domus effodiunt, fundamenta evertunt, haec integras nationes ſubmergunt: Fear ye, whoſoever ye be, that do wrong the poor, you have power and wealth, and the favour of the Judges; but they have the ſtrongeſt weapons of all, ſighings and groanings, which fetch help from Heaven for them. Theſe weapons dig down houſes, throw up foundations, overthrow whole Nations. Thus you ſee by all theſe clear Scriptures, that oppreſſion is a ſin that brings waſting and deſtroying Judgments upon a people.

Ah, London! London! was there no oppreſſion and cruelty to be found within and without thy Walls? Eccle. 4. 1. So I returned, and conſidered all the oppreſſions that are done under the Sun, and behold, the tears of ſuch as were oppreſſed, and they had no comforter: and on the ſide of their oppreſſors there was power; but they had no comforter. And behold the tears of ſuch as were oppreſſed. The original word ſignifies lachrymam, non lachrymas, a tear, not tears; as if the oppreſſed had wept ſo long, and wept ſo much, that they could weep no longer, nor weep no more, having but only one tear left them. Were there not, O London! many of thy poor oppreſſed Inhabitants that wept ſo long, that they could weep no longer; and that wept ſo much, that they had but one tear left? O the crys and tears of the oppreſſed within and without thy Walls, did ſo pierce Gods ears, and ſo work upon his heart, that at laſt he comes down in flames of fire to revenge the oppreſſed. Were there no rich Citizens that did wrack their Tenants, and grind the faces of the poor, that took an advantage from their neceſſities to beat down the price of their Commodities, that ſo they might raiſe Were there none within nor without thy Walls, O London! that uſed his neighbour without wages, and gave him no reward for his work, that kept back the hire of the labourer, and that were the poor labourers purſebearers, and Cofferers, whether they would or no, that fleeced the poor to feather their own neſts? Deut. 24. 14, 15. Exod. 22. 22, 23. Zeph. 3. 3.themſelves on the poors ruine? Were there no falſe weights, falſe wares, falſe lights, falſe meaſures to be found within and without thy Walls, by which the poor has been cheated, cozened, and oppreſſed? O how did the rich work upon the neceſſities of the poor, bringing them to ſuch under-prizes, as hath undone both them and their making good that word, Amos 8 4. They ſwallow up the needy, and make the poor of the land to fail. O the heavy burdens that have been laid upon the poor by their Aegyptian Task-maſters! what over-reaching of the poor, and what over-rating of the poor have been within and without thy Walls, O London! Thy poor, O London! did riſe early, and go to bed late; they did fare hard, and lye hard, and work hard; and yet by reaſon of the cruelty, oppreſſion, and unmercifulneſs of many of thy wealthy Citizens, they were hardly able to make any convenient ſupplies for themſelves and their families. Oppreſſion turns Princes into roaring Lyons, and Judges into evening Wolves: 'tis an unnatural ſin, 'tis a ſin againſt the light of Nature. No creatures do oppreſs them of their own kind. Look upon the Birds of prey, as upon Eagles, Vultures, Hawks, and you ſhall never find them preying upon their own kind. Look upon the wild Beaſts of the Foreſt, as upon the Lyon, the Tyger, the Wolf, the Bear, &c. and you ſhall find them favourable to them of their o…n kind; and yet men unnaturally prey upon one another, like the fiſh in the Sea, the great ſwallowing up the ſmall. 'Tis a ſin againſt that great and common Rule of Equity, Math. 7. 12. All things whatſoever ye would that men ſhould do unto you, do ye even ſo to them. Now no man in his wits would have another to wrong and oppreſs him in his Eſtate, Name, or Conſcience; and therefore he ſhould not wrong or oppreſs others in their Eſtates, Names, or Conſciences: and therefore no wonder, if God puniſhes this ſin with flames of fire. 'Tis thy oppreſſors, O London! that has turned thy glory into aſhes.

Now this inſolent oppreſſing of the poor, is a ſin that I cannot make good againſt the people of God, that did truly fear him in that great City. 'Tis a ſin they have often be wailed and lamented before the Lord in their ſolemn Addreſſes to God. Where this ſin is rampant, where it rules as a Prince upon the Throne, 'tis a clear evidence that th… fear of the Lord is not in ſuch mens hearts, Levit. 25. 17. Ye ſhall not oppreſs one another, but thou ſhalt fear thy God. Now this lyes fair in the words, viz. That ſuch as do oppreſs others, they do not fear God: and ſuch as do fear God▪ they will not oppreſs others. Amaleck was a great Oppreſſor of the poor people of God, and the Holy Ghoſt hath ſe… Deut. 25. 18. Oppreſſors are perſons deſtitute of the fear of God, and the want of the fear of the Lord is the ſpring and fountain of the worſt of ſins, and that againſt which the Lord will come near in Judgment. Mala. 3. 5.this black brand of infamy upon him, that he feared no… God. Had Amaleck feared the Lord, he would have been ſo far from oppreſſing the poor people of God, that he would have comforted them, and ſuccoured them, and relieved them in the midſt of their neceſſities, miſeries, and diſtreſſes. The Jews oppreſſing one another, is attributed to their not fearing of God, Nehem. 5. 9. Oppreſſion is ſo crying a ſin againſt the Law of God, the Law of Grace, the Law of Nature, and the Law of Nations; that certainly it cannot be juſtly charged upon ſuch, as have ſet up God in their hearts as the great Object of their fear. The word for oppreſſion in the Hebrew is Miſpach, which ſignifies a Scab, a Wound, a Leproſie. Now oppreſſion is ſuch a ſcab, a wound, a leproſie, as is not to be found upon thoſe that have fellowſhip with the Father and the Son. Oppreſſors may boaſt of their profeſſion, and call themſelves Saints or the people of God; but God accounts them worſe then Scythians, witneſs thoſe dreadful woes that God has denounced againſt them in the bleſſed Scriptures, Zeph. 3. 1. Wo to the oppreſſing City, Jer. 22. 13 Wo unto him that buildeth his houſe by unrighteouſneſs, and his chambers by wrong: that uſeth his neighbours ſervice without wages, and giveth him not for his work. Iſa. 10. 1-3. Wo unto them that decree unrighteous decrees. To turn aſide the needy from judgment, and to take away the right from the poor of my people, that widows may be their prey, and that they may rob the fatherleſs. And what will ye do in the day of viſitation, and in the d…ſolation which ſhall come from far, to whom will ye flee for help? and where will ye leave your glory? Mich. 2▪ 1, 2. Wo to them that deviſe iniquity, and work evil upon their beds: when the morning is light they practiſe it, becauſe it is in the power of their hand. And they covet fields, and take them by violence: and houſes, and take them away: ſo they oppreſs a man and his houſe, even a man and his heritage. Now by all theſe dreadful woes 'tis further evident, that this horrid ſin of inſolent oppreſſion cannot be charged upon the Called and Choſen of God; for where do you find in all the Scriptures the Veſſels of Glory under thoſe woes that are denounced againſt the ungodly? But,

Sixthly, Rejecting the Goſpel, contemning the Goſpel, and ſlighting the free and gracious offers of Chriſt in the Goſpel, brings the fiery Diſpenſation upon a people, and cauſes the Lord to lay their Cities deſolate. Math. 22. 2, 3, 4, 5, 6, 7. The kingdom of heaven is like unto a certain King, which made a marriage for his Son. And he ſent forth his ſervants to call them that were bidden to the wedding: and they would not come. Again he ſent forth other ſervants, ſaying, tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. But they made ſlight of it, …nd went their ways, one to his farm, another to his merchandize. And the remnant took his ſervants, and intreated them ſpitefully, and ſlew them. But when the King heard thereof, he was wroth: and ſent forth his armies, and deſtroyed thoſe mu… derers, and burnt up their City. In this Parable the Vocation of the Gentiles, and the Rejection of the Jews, is ſet for…h. The Calvin, Chryſoſtom. Iſa. 25. 8, 9. Prov 9. 1, 2, 3, 4, 5, 6. Iſa. 55. 1, 2, 3.Jews have the honour to be firſt called to the Marriage-feaſt; they are invited by the Prophets, and afterwards by the Apoſtles to partake of Chriſt and of all his royal Benefits and Favours which are diſplayed in the Goſpel. God the Father was very willing and deſirous to make up a match between Chriſt and the Jews, and between Chriſt and the Gentiles: and he is here called a King, to declare his divine Majeſty, and to ſet forth the ſtatelineſs and magnificence of the Feaſt. Marriage-feaſts that are uſually made by Kings, are full of joy, and full of ſtate, full of ſplendor and glory; who can ſum up the variety of diſhes and dainties that then the Gueſts are feaſted with? The variety of the glorious excellencies, favours, and mercies of Chriſt that are diſcovered and tendered by God in Goſpel-offers, in Goſpel-ordinances, is the Wedding-feaſt to which all ſorts of ſinners are invited; but here you ſee they ſlight, and ſcorn, and contemn both Maſter of the feaſt, and the matter of the feaſt, and all thoſe ſervants that were ſent to invite them to the feaſt; and hereupon the King was wroth, and ſent forth his armies (the Romans, as moſt Interpreters do agree) and deſtroyed thoſe murderers, and burnt up their City. About forty years after the death of Chriſt, the Lord to revenge the blood of his Son, the blood of his ſervants, and the contempt of his Goſpel upon the Jews, brought his Armies, the Romans, againſt Jeruſalem, who by fire demoliſhed their Temple and City, and by ſword and famine deſtroyed eleven millions of men, women, and children; and thoſe that eſcaped fire, Joſephus de bell Judaic. lib. 7.ſword, and famine, were ſold for ſlaves, and ſcattered among all the Nations. Chriſt and the way of Salvation by him, is the ſubject matter of the Goſpel: The word foreign that is rendered Goſpel, ſignifies glad Tydings, good News; and certainly Salvation by Chriſt is the beſt news, 'tis the greateſt and the gladeſt tydings that ever was brought to ſinners ears. What the Pſalmiſt had long before ſaid of the City of God, Glorious things are ſpoken of thee, that I may Pſal. 87. 3.truly ſay of the bleſſed Goſpel, Glorious things are ſpoken of thee, O thou Goſpel of God. The Goſpel is called the glorious Goſpel of the bleſſed God. The Goſpel is a glorious 1 Tim. 1. 11.Goſpel in reſpect of the Author of it, and in reſpect of the Pen-men of it, and in reſpect of the glorious diſcoveries that it makes of God, of Chriſt, of the S…irit, of Heaven, and in reſpect of its glorious effect…, in turning of poor ſinners from darkneſs to light, and from the power of Satan unto Acts 26. 18.God, that they may receive forgiveneſs of ſins, and inheritance among them which are ſanctified. Certainly Solomons natural Hiſtory, in which he treated of a…l Trees, from the Cedar to the Hyſop, of all Beaſts, Fowls, and creeping 1 Kings 4. 33. Some are of opinion that it was burnt by the Chaldees, together with the Temple: others think that it was aboliſhed by Ezekiah, becauſe the people idolized it, as they did the Brazen Serpent.things, was a very rare and incomparable piece in its kind; yet one leaf, yea, one line of the Goſpel is infinitely more worth, and of greater importance to us, then all that large Volume would have been. For what is the knowledge of Trees, and Birds, and Beaſts, and Worms, and Fiſhes to the knowledge of God in Chriſt, to the knowledge of the great things of Eternity, to the knowledge of a mans ſinful eſtate by Nature, or to the knowledge of his happy eſtate by Grace? doubtleſs to a Soul that hath taſted that the Lord is gracious, there is no Book to this of the Bible, Acts 19. 19. When the Lord had made it the day of his glorious Power to their Conviction, Converſion, and Salvation, they burnt their coſtly Books of curious Arts. And no wonder; for they had found the power and the ſweet of a better Book, even of Gods Book upon their hearts. Luther ſpeaking of the Goſpel, ſaith, That the ſhorteſt line, and the leaſt letter thereof, is more worth then all Heaven and Earth: he taſted ſo much of the ſweetneſs of the Goſpel, and ſaw ſo much of the glory and excellency of the Goſpel, that he would often ſay to his friends, that he would not take all the world for one leaf of the Bible. Rab. Chiia (in the Jeruſalem Talmud) ſaith, that in his account all the world is not of equal value with one word out of the Law. Iſrael had three Crowns (as the Talmud obſerves) 1. of the King, 2. of the Prieſt, 3. of the Law; but the Crown of the Law was counted by them the chiefeſt of the three: then what is the Crown of the Goſpel to all thoſe upon whom the Goſpel is come in power? 1 Theſ. 1. 5, 6, 7.How divinely did that Poet ſpeak, who ſaid, He could read God in every leaf on the Tree, and that he found hi… Name written on every green herb; and ſhall not we read God, and Chriſt, and Grace, and Mercy in every leaf, yea, in every line of the Goſpel? The Bible, ſaith Luther, is the only Luther com. in Gen. cap. 19.Book, all the books in the world are but waſte paper to it: ſo highly did he prize it, and ſo dearly did he love it. Con…empt of the Goſpel is a great indignity caſt upon the great God, and a great indignity caſt upon Jeſus Chriſt; for though the Law was delivered by Moſes, yet the Goſpel was delivered by Jeſus Chriſt. And if they eſcaped not who deſpiſed Heb. 2. 3. Chap. 10. 28, 29.him that ſpake from earth, of how much ſorer puniſhment are they worthy that contemn him that ſpeaks from Heaven? If the Book of the Law happen to fall upon the ground, the Jews cuſtom is preſently to proclaim a Faſt. O Sirs! what cauſe then have we to faſt and m…u…n when we ſee the glorious Goſpel of God fallen to the ground, ſcorned, deſpiſed, contemned, and trampled upon by all ſorts of ſinners? Contempt of the Goſpel is a ſin of the greateſt ingratitude. In the Goſpel God offers himſelf, his Son, his Spirit, Hierom reports of Ʋzzah, that his ſhoulder was ſhrunk up and wither…d; he carted the Ark when he ſhould have carried it on his ſhoulder: therefore that part was branded for it.his Grace, his Kingdom, and all the Glory of another World. Now for men to deſpiſe and contemn theſe offers, is the higheſt ingratitude and unthankfulneſs imaginable; and therefore no wonder, if God burn ſuch men up, and turn them out of houſe and home: Such juſtly deſerve the worſt of Judgments, who deſpiſe the beſt of mercies. The ſtrongeſt and the ſweeteſt wine always makes the ſharpeſt vinegar; the freeſt, the richeſt, and the choiceſt offers of mercy, if ſlighted and contemned, turn into the greateſt fury and ſeverity. Divine wrath ſmoaks and burns againſt none ſo fiercely, as it doth againſt thoſe who are deſpiſers of Goſpel-mercies. When gold is offered, men care not how great or how baſe he is that offers it: neither is it material by whom the Goſpel is brought unto us, whether it be brought unto us by Iſaiah, as ſome think, a Prophet of the blood Royal, or by Amos from amongſt the Herdmen of Tekoa. Let the hand be more noble or more mean that brings it, if it be ſlighted and contemned, provoked Juſtice will revenge it. Such as ſlight the Goſpel, and contemn the Goſpel, they ſin with a high hand againſt the remedy, againſt the means of their recovery. This is the condemnation, this is that Joh. 3. 19.deſperate ſin that haſtens Judgments upon Cities and Countries, as Jury, Aſia, Bohemia, and other parts of the world have ſadly experienced. He that hath eat poyſon, and ſhall deſpiſe the means of his recovery, muſt certainly dye for it. He who when he hath committed Treaſon againſt his Prince, ſhall not only refuſe, but ſcorn and flight his Princes favour and pardon, and fling it from him with diſdain, is aſſuredly paſt all help and hope. Sins againſt the Goſpel are ſins of a greater ſize, of a louder cry, and of a deeper dye, then ſins againſt the Law are, and accordingly God ſuits his Judgments. Where the Goſpel ſhines in power, it will either mend a people, or mar a people: it will either better them, or worſen them; it will either fit them for the greateſt good, or it will bring upon them the greateſt evils: Where it doth not reform, there it will deſtroy. And this London hath found by woful experience. Slighting and contemning of the offers of grace in the Goſpel, is a ſin that is not chargeable upon the greateſt part of the world, who lyeth in wickedneſs, and who ſit in darkneſs, and in the region and ſhadow of death; yea, 1 Joh. 5. 19. Math. 4. 16.'tis a ſin that is not chargeable upon the Devils themſelves, and therefore the more ſeverely will God deal with thoſe that are guilty of it. The Goſpel hath for above this hundred years ſhined forth out of the dark and thick clouds of Popery and Antichriſtianiſm which had over-ſpread the Nation. And in no part of the Land hath the Goſpel been preached with more clearneſs, ſpiritualneſs, life, power, and purity then in London. And Oh that I had not cauſe to ſay, that there was no part of the Nation where the Goſpel was more undervalued, ſlighted, and contemned by many then in London! For,

Firſt, Where the faithful and painful Miniſters of the Goſpel are ſlighted and contemned as Miniſters of the Goſpel, there the Goſpel is ſlighted and contemned. Now were Math. 23. 37. Luke 10. 16.there none within nor without thy Walls, O London! that did ſlight, ſcorn, reproach, and contemn the Embaſſadors of Chriſt, who were faithful to their Light, their Lord, their Conſciences, and the Souls of their Hearers? But,

Secondly, Where the Miniſtrations of the Goſpel, where the Ordinances of the Goſpel are ſlighted and contemned, there the Goſpel is ſlighted and contemned; yea, where any one Ordinance of the Goſpel is ſlighted and contemned, there the Goſpel is ſlighted and contemned. Where Baptiſm is ſlighted and contemned, there the Goſpel is ſlighted and contemned. Where the Lords Supper is ſlighted and contemned, there the Goſpel is ſlighted and contemned; where the offers A man upon whom the Goſpel hath wrought ſavingly, he will, 1. prize all the Ordinances, 2. practiſe all the Ordinances, 3. praiſe the Lord for all the Ordinances. Luke 1. 5, 6. 2 Sam 19. 35.of the Goſpel are ſlighted and contemned, there …e Goſpel is ſlighted and contemned; where the commands of the Goſpel are ſlighted and contemned, there the Goſpel is ſlighted and contemned; where the threatnings of the Goſpel are ſl…ghted and contemned, there the Goſpel is ſlighted and contemned; where the promiſes of the Goſpel are ſlighted and contemned, there the Goſpel is ſlighted and contemned; and where the comforts of the Goſpel are ſlighted and contemned, there the Goſpel is ſlighted and contemned. Now were there none within nor without thy Walls, O London, that did ſlight and contemn the Miniſtrations of the Goſpel, the Ordinances of the Goſpel? When old Barzillai had loſt his taſte and hearing, he cared not for Davids Feaſts and Muſick. There were many within and without the Walls of London that had loſt their ſpiritual taſte and hearing, and ſo cared not for Goſpel-miniſtrations, for Goſpel-ordinances. There were many, who under a pretence of living above Ordinances, lived below Ordinances, and made light of Ordinances; yea, who ſcorned, vilified, and contemned the precious Ordinances of Chriſt. Thou art to them as a lovely ſong, Ezek. 33. 31, 32.ſaith the Prophet: in the Hebrew it runs thus, Thou art to them as one that breaks jeſts. The Solemnity and Majeſty of the Word was but as a dry jeſt unto them; Ordinances were but as dry jeſts to many within and without the Walls of London, and therefore no wonder if God hath been in ſuch good earneſt with them who have made but a jeſt of thoſe precious Ordinances, that are more worth then Heaven and Earth. Many came to the Ordinances too much like the Egyptian Dog, which laps a little as he runs by the ſide of Nilus, but ſtays not to drink. But,

Thirdly, Such as are weary of the Goſpel, ſuch ſlight the Goſpel, ſuch contemn the Goſpel. Never were the Iſraelites more weary of Manna, then many within and without the Numb. 11. 6. Amos 8. 5.Walls of London were weary of the plain and powerful preaching of the Goſpel. We were better have a biting Goſpel then a toothleſs Maſs, ſaid bleſſed Bradford. But were there not ſome that had rather have a toothleſs Maſs then a biting Goſpel? Were there not many that were willing to let God go, and Goſpel go, and Ordinances go, and all go, ſo they might be eaſed of their burdens and taxes, and greaten their relations, and have peace with all Nations, and enjoy a ſweeping trade, and every one ſit under his vine and under his fig-tree, eating the fat, and drinking the ſweet, and enjoy liberty to diſhonour the Lord, to gratifie their luſts, to damn their own Souls, and to bring others under their feet, ſo weary were they of the bleſſed Goſpel?

Fourthly, Such as have but a low and mean opinion of the Goſpel, ſuch are ſlighters and contemners of the Goſpel; ſuch as prefer every toy, and trifle, and faſhion, and ſinful cuſtom, 1 Cor. 1. 23.and baſe luſt above the light of the Goſpel, the power of the Goſpel, the purity and ſimplicity of the Goſpel, the holineſs and ſweetneſs of the Goſpel, ſuch are ſlighters and contemners of the Goſpel. Though it be better to preſent truth in her native plainneſs, then to hang her ears with counterfeit Pearls; yet there were many that ſet a greater price upon the arts, the parts, the gifts, the ſtudied notions and Seraphical expreſſions of their Miniſters, then they did upon the Goſpel it ſelf: and what was this but to prefer the Handmaid before the Miſtreſs, the Servant before his Lord, the flowers about the diſh before the meat that was in the diſh, the chaff before the Wheat, and Pebbles before the richeſt Pearls? The Goſpel is the field, and Chriſt is the Treaſure that is hid in that field; the Goſpel is a Ring of gold, and Chriſt is the Pearl in that Ring of gold: and yet how many were there within and without the Walls of London, that put no conſiderable price or value upon the Goſpel? But,

Fifthly, Such as wilfully diſobey the Goſpel, and live and walk in ways quite croſs and contrary to the Goſpel, ſuch are ſlighters and contemners of the Goſpel, and accordingly the Lord will deal with them: Take one Text for all, 2. Theſ. 1. 7, 8, 9. And to you who are troubled reſt with us when the Lord Jeſus ſhall be revealed from heaven with his mighty Angels in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus. Who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power. This is a more terrible Text againſt all ſuch as are either ignorant of the Goſpel, or that diſobey the Goſpel, then any is to be found in all the Old Teſtament. In the laſt day Chriſt will take vengeance in flaming fire on them that diſobey his Goſpel, and that walk contrary to the Rules of his Goſpel; and therefore no wonder, if before that day he lays their habitations deſolate by a flaming fire, whoſe lives give the lye to his glorious Goſpel. Theſe men above all others, expoſe the Goſpel to the deriſion and contempt of the baſeſt and vileſt men. When ſome of the Heathens have lookt upon the looſe lives of Profeſſors, they have ſaid, Aut hoc non eſt Evangelium, aut hi non ſunt Chriſtiani, Either this is not the Goſpel, in which there is ſo much goodneſs, or theſe are not Chriſtians, in whom there is none at all. Did you never hear nor read of one, who eying the looſe converſations of Profeſſors, cryed out, Sit anima mea cum Philoſophis, Let my Soul be rather with the honeſt Philoſophers (who were Heathen) then with theſe wicked lewd men that are called Chriſtians? Now were there none within nor without the Walls of London that did wilfully diſobey the Goſpel, and that walkt in ways quite croſs and contrary to the Goſpel? ſurely there were, and therefore at their doors we may ſafely lay the burning of London. But,

Sixthly and laſtly, Such as ſlighted, ſcorned, and contemned the faithful, ſincere, ſerious, gracious, and conſcientious Profeſſors of the Goſpel, ſuch ſlighted, ſcorned, and contemned the Goſpel it ſelf. When the Jews were in proſperity, Joſeph. Antiq. lib. 11. cap. 8it was the manner of the Samaritans to repute themſelves their neareſt Couſins. When the Jews were in a thriving and flouriſhing condition, then the Samaritans could derive their Pedigree from Ephraim and Manaſſes, the Sons of Joſeph: but when the Jews were in any great affliction, or under perſecution, then they would deny all acquaintance with them, and all relation to them. When Profeſſion was in faſhion, and Religion was in credit, how many were there within and without the Walls of London, that did pretend to be kin, to be Couſins to the ſerious, conſcientious, and ſincere Profeſſors of the Goſpel, who ſince the day of their affliction, have not only denied all acquaintance with them, and renounced all relation to them, but alſo are turned ſlighters, ſcorners, and contemners of them? if theſe may not be reckoned among the ſlighters, ſcorners, and contemners of the Goſpel, I do not know who may. To ſum up all, I have ſhewed you that ſlighting, ſcorning, and contemning of the Goſpel, is a ſin of that high nature, that it provokes …he Lord to lay Cities deſolate. I have ſhewed you the greatneſs of that ſin, and the perſons that are guilty of it; ſo that now you may point with a finger to thoſe perſons that have laid London in aſhes.

But before I cloſe up this Particular, give me leave to ſay, That this ſin of ſlighting, ſcorning, and contemning of the Goſpel, I dare not charge upon thoſe that truly fear the Lord, and that have found the Goſpel to be a Goſpel of power upon their own Souls, turning them from darkneſs to light, and from the power of Satan to Jeſus Chriſt. And I 1 Theſ. 1. 5, 6, 7. Acts 26. 18.ſhall freely give you my Reaſons, that you may be the better ſatisfied, that 'twas not ſo much their ſins as your own, that has brought down that heavy Judgment of Fire upon the City, wherein once you and they had your reſpective habitations. My Reaſons are theſe.

Firſt, Thoſe that did truly fear the Lord, and that had experienced the power of the Goſpel in a ſaving way upon their own Souls, they did frequently before the Lord bewail and mourn over (both together and apart) that hainous Ezek. 9. 4. 6.ſin of ſlighting, ſcorning, and contemning of the Goſpel which many were guilty of, whoſe habitations were then ſome within, and others without the Walls of London. The Jews have a Law which enjoyns them to take up any paper which they ſee lying on the ground, and the reaſon is, leſt happily the Name of God be written in the paper, and ignorantly trodden under foot. Though Chriſtians ought to be free from ſuch ſuperſtitious curioſities; yet they ought to be very careful, that the leaſt tittle of the Goſpel, the leaſt command of the Goſpel be not trod under foot. Now the Saints who once lived within and without the Walls of London, who through grace have experienced the ſaving power of the Goſpel upon their own Souls, how have they mourned and lamented to ſee that glorious Goſpel of Chriſt trod under foot, which they have layen ſo near their hearts! and therefore I cannot fairly charge this ſin upon them. But,

Secondly, Slighting, ſcorning, and contemning of the Goſpel, is a great ſtep towards the ſin againſt the holy Ghoſt, and a ſin of ſo great a cry, and ſo deep a dye, that I cannot Heb. 2. 3. Chap. 10. 28, 29.at preſent find where 'tis in Scripture charged upon ſuch as truly fear the Lord, and that have really experienced the power of the Goſpel in a ſaving way upon their own Souls; and therefore I cannot fairly charge this ſin upon them.

Thirdly, Next to God, the Goſpel is the moſt ſweet and delightful thing in all the world to gracious Souls, who have experienced the ſaving power of it upon themſelves. Luth…r Pſal. 19. 10, 11. Pſal. 119. 72. 103. 127. Job 23. 12. Auſtin crys, away with our writings, that room may be made for the Book of God.found ſo much ſweetneſs in it, that it made him ſay, that h… would not live in Paradiſe if he might without the Word (at cum Verbo etiam in inferno facile eſt vivere) but with the Word he could live in Hell it ſelf. Dolphins, they ſay, love Muſick, and ſo do gracious Souls love the Muſick of the Goſpel. The Goſpel is like the ſtone Garamantides, that hath drops of gold within it ſelf, enriching all that will embrace it, and conform to it: and this the Saints have found by experience, and therefore they cannot but delight in it, and draw ſweetneſs from it. Aglutuidas never reliſhed any diſh better then what was diſt…ſted by others: So do the Saints reliſh that Goſpel beſt that others diſtaſte moſt; and therefore I cannot charge this ſin fairly upon them. But,

Fourthly, There are none that do ſo highly prize the Goſpel, and that ſet ſo high a value upon the Goſpel, as thoſe do who have experienced the ſaving power of the Goſpel upon their own Souls; ſuch prefer the Goſpel before all their neareſt and deareſt concernments and enjoyments that they Rev. 12. 11. Rev. 2. 12, 13. Heb. 11. 33, 38. Luther ſpeaking of the Goſpel, ſaith, that the ſhorteſt line and the leaſt letter thereof is more then all Heaven and Earth. Tertul. Apol. cap. 5.have in this world: As might be made evident from their practice in the primitive times, and in the Marian days, and in thoſe late years that are now paſt over our heads. The Tabernacle was covered over with red (and the purple Feathers tell us, they take that habit for the ſame intent) to note, that we muſt defend the truth of the Goſpel, even to the effuſion of blood: and this they have made good in all the Ages of the World, who have found the ſaving power of the Goſpel upon their own Souls. Tertullian concludes, that the Goſpel muſt needs be a precious thing, becauſe Nero hated it; and indeed it was ſo precious to the Saints▪ in his days, that they very willingly and chearfully laid down their lives for the Goſpel ſake. Now the ſame Spirit reſts upon the Saints in our days, and therefore upon this ground I cannot charge that horrid ſin of ſlighting, ſcorning, and contemning of the Goſpel upon them. Iſrael had three Crowns (as the Talmud obſerves) 1. of the King, 2. of the Prieſt, 3. of the Law; but the Crown of the Law, that was the chief of the three.

Fifthly, Who were ſo ready and free to countenance the Goſpel, and to maintain the Goſpel, and to encourage the faithful and painful Preachers of the Goſpel, as thoſe that had found the ſweet of the Goſpel, and the ſaving power of the Goſpel upon their own Souls. They like well of Religion without expence in Baſil, and a Goſpel without charge in Nazianzene; but if it grow coſtly, 'tis no commodity for their money. Now this was the very frame and temper of many thouſands in London, who never experienced the ſaving work of the Goſpel upon their poor Souls: but they were of another frame and temper of ſpirit in London, upon whom the Goſpel was fallen in power; and therefore I may not charge upon them this odious ſin of ſlighting, ſcorning, and contemning the Goſpel. But,

Sixthly, Who were there within or without the Walls of London, that were ſo much in a hearty and ſerious bleſſing, praiſing, and admiring of the Lord and his goodneſs, for bringing them forth in Goſpel-times, as thoſe that had a ſaving work of the Goſpel upon their own Souls? When Alexander was born, his Father Philip bleſſed ſuch Gods as he had, not ſo much that he had a Son, as that he had him in Ariſtotles days: he was thankful for natural and moraldiſcoveries. The cleareſt, the choiceſt, the fulleſt, and the ſweeteſt viſions and diſcoveries that we have of God on this ſide Eternity, we have in the Goſpel, and this they frequently experience, who have found the Goſpel falling in power upon their Souls; and therefore they cannot but always have Harps in their hands, and Hallelujahs in their mouths Rev. 14. 1, 2. 3, 4. Chap. 19. 1. to verſ. 8.upon this very account, that they have lived under the warm Sun-ſhine of the Goſpel; and therefore I ſhall not charge this vile ſin of ſlighting, ſcorn…ng, and contemning the Goſpel upon them who above all o…her men were moſt exerciſed in a ſerious and hearty bleſſing and praiſing of God for his glorious Goſpel. Some there were that bleſt God for their yearly incomes; and others there were that bleſt God for their proſperous relations and friends: and many there were that bleſt God for their deliverance from various perils and dangers. But thoſe that had the Goſpel working in power upon them, they made it their buſineſs and work above all to bleſs the Lord for the Goſpel; and therefore who dare charge upon them the contempt of the Goſpel? But,

Seventhly and laſtly, There were none within nor without the Walls of London, that have ſuffered ſo many things, and ſuch hard things for the enjoyment of the Goſpel in its power and purity, as they have done who have found the powerful and ſaving work of the Goſpel upon their own Souls: ſuch have been as ſigns and wonders in Iſrael, in London. Now what folly and vanity would it be to charge Iſa. 8. 18.them with ſlighting, ſcorning, and contemning of the Goſpel, who have been the only ſufferers for the Goſpel ſake. And thus much for the twelfth ſin that brings the fiery Diſpenſation upon Cities and People.

The ſin that brings the fiery Diſpenſation upon a People, and that provokes the Lord to lay their Cities deſolate, is a courſe, a trade of lying, Nahum 3. 1. Wo to the bloody City, it is all full of lyes. Verſe 7. And it ſhall come to paſs, that al… they that look upon thee, ſhall flee from thee, and ſay Nineveh is laid waſte, who will bemoan her? whence ſhall I ſeek comforters for thee? Verſe 13. Behold, thy people in the midſt of thee are women: the gates of thy land ſhall be ſet wide open to thine enemies: the fire ſhall devour thy bars, that is, thy ſtrong holds; for ſo the word bars is frequently taken, as you may ſee by comparing the …criptures in the Margine together. Nineveh 1 Sam. 23. 7. 1 Kings 4. 13 2 Chron. 8. 5. Chap. 14. 7. Jer. 49. 31. and Chap. 51. 30. Lam. 2. 9. Amos 1. 5.was a great City, a rich City, a populous city, a trading City; 'twas a City that was wholly made up of fraud and falſhood; it was all full of lyes, or it was full of all ſorts of lyes: there was no truth to be found either in her private contracts, or in her publick tranſactions and capitulations with other Nations; and therefore the Lord reſolves to lay her deſolate, and to conſume her with fire. So J…r. 9. 3. And they bend their tongues like their how for lyes. Verſe 5. And they will deceive every one his neighbour, and will not ſpeak the truth: they have taught their tongue to ſpeak lyes, and weary themſelves to commit iniquity. Verſe 9. Shall I not viſit for theſe things? ſaith the Lord: Shall not my ſoul be avenged on ſuch a nation as this? Verſe 10. For the mountains will I take up a weeping and wailing, and for the habitations of the wilderneſs a lamentation, becauſe they are burnt up: ſo that none can paſs through them, neither can men hear the voice of the cattel, both the fowl of the heavens, and the beaſts are fled, they are gone. Verſe 11. And I will make Jeruſalem heaps (as London is this day) and a den of dragons, and I will make the cities of Judah deſolate, without an inhabitant. Verſe 12. Who is the wiſe man that may underſtand this? and who is he to whom the mouth of the Lord hath ſpoken, that he may declare it, for what the land periſheth, and is burnt up like a wilderneſs that none paſſeth through? The Jews had ſo inured and accuſtomed Jer. 13. 23.their tongues to ſpeak lyes, they had got ſuch a haunt, a habit, and cuſtom of lying, that they could not leave it: And …his was the procuring cauſe of that dreadful and utter devaſtation that befel their City and Country. Heſ. 4. 1, 2, 3. Hear the Word of the Lord, ye children of Iſrael, for the Lord hath a controverſie with the inhabitants of the land, becauſe there is no truth, nor mercy, nor knowledge of God in the land. By ſwearing, and lying, and killing, and ſtealing, and committing adultery, they break out, and blood touch…th blood. Therefore ſhall the land mourn, and every one that dwelleth therein ſhall languiſh, with the beaſts of the field, and with the fowls of heaven; yea, the fiſhes of the ſea alſo ſhall be taken away. This people made it their common practice to lye, they were given up to a courſe, a trade of lying, which God here threatens to puniſh with an extream and univerſal deſolation. A lye is a voluntary and wilful telling of an untruth, with a purpoſe to deceive; ſo that three things are required to the nature of a lye. 1. There muſt be an untruth and falſeneſs in the thing. 2. This untruth muſt be known to be ſo, he muſt be conſcious to himſelf that it is falſe. 3. He muſt have an intent and purpoſe to utter this falſhood with a deſire or deſign to deceive another by it. Auguſtine makes eight ſorts of Lyes; but the School-men reduce all to three. 1. Is jocoſum, the ſporting Lye. 2. Is officioſum, the helpful Lye. 3. Is pernicioſum, the pernicious and hurtful Lye.

Firſt, There is mendacium jo…oſum, the ſporting Lye; and this is when men will lye and tell untruths to make men ſport, to make men merry. Of this ſin the Prophet Hoſea complains, Chap. 7. 3. They make the King glad with their wickedneſs, and the Princes with their lyes. Courtiers frame It is a received opinion in theſe days, that, Qui neſcit diſſimulare, neſcit vivere.fictions, and tell ridiculous ſtories to delight Princes. Among many Courtiers loud lyes are eſteemed ornaments and elegancies of ſpeech; and none are accounted ſoſweet and pleaſant in their diſcourſe, as thoſe that can tell the moſt pleaſing lyes: but ſuch Mirth-mongers and Mirth-makers may do well to remember, that ſuch kind of mirth will bring bitterneſs in the end. If for every idle word that men ſhall ſpeak, Math. 12. 36. Phil. 5. 4.they muſt give an account in the day of Judgment, then ſurely much more for every lying word. And if fooliſh talking and jeſting be condemned, then ſurely lying talking, and jeſting ſhall be much more condemned, if not here, yet in the great day, when all lying Jeſters ſhall hold up their hands at Chriſts Bar. Now were there none within nor without the Walls of London, that were guilty of merry lyes, of ſporting lyes? But,

Secondly, There is mendacium officioſum, the officious lye, the helpful lye; and that is when a man lyes to help himſelf or others at a pinch, at a dead lift. When men lye either Exod. 1. 15. to the 20. Joſh. 2. 1. to verſ. 9. 1 Kings 13. 14. to 27.to prevent ſome danger they fear, or elſe to bring about ſome good they deſire, then they tell an officious lye. Thus the Egyptian Midwives lyed, and thus Rahab lyed, and thus the old Prophet lyed, who contrary to the command of God, perſwaded the man of God to go back and eat bread with him under the pretence of a divine Revelation. And thus Gen. 27. 19.Jacob told his father an officious (threefold) lye, but he hardly ever had a merry day, a good day after it; for God followed him with variety of troubles, and his ſorrows, like Jobs Meſſengers, came poſting in one after another, even to his dying day, that both himſelf and others might ſee what bitterneſs is wrapt up in officious lyes. Solon reproving Theſpis (the Poet) for lying, Theſpis anſwered him, that it was not material, ſeeing it was but in ſport; then Salon beating the ground with his ſtaff, ſaid, If we commend lying in ſport, we ſhall find it afterwards in good earneſt. In all our bargains and dealings, let us make it our wiſdom and our work to remember, That we muſt not do evil, that good may come; yea, we Rom. 3. 8.muſt not tell a lye to ſave all the Souls under Heaven. The Priſciallaniſts in Spain (a moſt peſtilentious Sect) taught in Auguſtines time, That it was lawful to lye for the helping of a good cauſe, and for the propagating of the Goſpel, and for the advantage of Religion. But Auguſtine conſuted them, and ſtoutly aſſerts in two Books, That we are not to tell an officious lye, to tell a lye for no hurt, but for good, though it were to ſave all the world. Will ye ſpeak wickedly for God, and talk deceitfully for him? ſaith Job to his Job 13. 7.friends? A man may as well commit fornication with the Moabites to draw them to our Religion, or ſteal from the rich to give to the poor, as lye to do another man a good turn. Nepos reporteth of Epaminondas, a noble man of Thebes, and a famous Warriour, that he would never lye in jeſt nor in earneſt, either for his own or anothers gain. This refined Heathen will one day riſe in Judgment againſt ſuch kind of Chriſtians, who take a great pleaſure in officious lyes. Now were there none within nor without the Walls of London, that delighted themſelves in officious lyes? But,

Thirdly, (and to come cloſer to our work) There is mendacium pernicioſum, the pernicious and hurtful Lye; and Gen. 39. 13. to the 20. 2 Kings 5. 22, 23.this of all lyes is the worſt. When men will lye out of a deſign to hurt, to cheat, to defraud, or to make a prey of thoſe they deal with: this is the foreſt of all lyes. Now how rampant was this ſort of Lying among all ſorts of Citizens before London was in flames? What a common trade of lying did many (I ſay not all) drive in their buying and ſelling? The trade of lying was got into every Trade, as if there had been no living but by lying? Many Sellers had their lyes to ſet off their Commodities: it is good, it is very good, it's ſpecial good, it's the beſt of its kind; when 'twas naught, very naught, yea, ſtark naught: of this ſort there are none ſo good in the City, when their conſciences told them, that they had much better in their own Shops; that their Commodity coſt them ſo much, and that they could not abate, nor would not abate any thing of that price they had pitcht, though it were to their own father or mother; and yet rather then they would loſe a good Cuſtomer, they preſently agree at a lower price. And ſo when poor Workmen came to their Shops, and offered their Commodities to ſell, being forced thereunto for the relief of themſelves and their miſerable families, they ſlighted their Commodities, telling them, that they had no need of them, and that they had much of thoſe Commodities upon their hands already, and that they had no way to vend them; and all to beat down the price, and to make a prey of their preſſing neceſſity; and all this when they wanted thoſe very Commodities, and had more vend for them then they knew how to ſupply. Now as the Seller abounded with his lyes, ſo the Buyer had his lyes too; and all to bring down the price: it's naught, it's naught, it's very naught, ſaith the Buyer. I will not give you your price, and yet gives it before he goes out of the Shop or Ware-houſe. I have bought as good, yea, better for a lower price then what I offer you (ſaith the Buyer) when yet he had never bought of that Commodity before. Uſe me well (ſaith the Buyer) and you ſhall have my cuſtom another time, when in his heart he reſolves never to come into the Sellers Shop more. Ah, London! London! 'tis theſe Lyes and Lyars that have made thee deſolate, and that have laid thy glory in the duſt. O Sirs! a man were better be a loſer then a lyar, a man were better, much better, to keep his Commodity, then to ſe…l his Conſcience with his Commodity. We hate the Turks for ſelling of Chriſtians for Slaves; and what ſhall we then think of thoſe Citizens, who by lying ſell themſelves and their precious Souls for half a Crown, yea, oftentimes for a Penny? I have read that there was a time when the Romans did wear Jewels on their ſhoes: but Lyars do worſe; for they trample that matchleſs Jewel, viz. their precious Souls under feet. Doubtleſs the lyes that were told in London, and the Lyars that lived in London, did more then a little help on the ruine of London. Now that you may the better read and underſtand the Righteouſneſs of God in his higheſt acts of ſeverity againſt Lyes and Lyars, premiſe with me briefly theſe four things.

Firſt, That lying is a very great ſin, 'tis a tranſgreſſion not of one, but of many of the Royal Laws of Heaven, Levit. 19. 11. Ye ſhall not lye one to another. Zacha. 8. 16. Speak ye every man the truth to his neighbour. Eph. 4. 25. Wherefore putting away lying, ſpeak every man truth with his neighbour; for we are members one of another. In the body of man one member will not lye to another; the hand will not lye, in telling what it toucheth; the tongue will not lye, in telling what it taſteth; the eye will not lye, in telling what it ſeeth: but every member is a true witneſs to another, a true witneſs to his neighbour; and ſo it ſhould be both in the Politick Body, and in the Myſtical Body of Chriſt, ſeeing we are members one of another. Every one ſhould ſpeak the truth with his neighbour: One member in the natural body will not mock another, nor make a fool of another; and why then ſhould one Chriſtian by lying mock another, or make a fool of another? Tremellius tranſlates it thus: Ne fatuum agito, Do not play the fool with him. For certainly he is the verieſt fool, who by lying thinketh to make a fool of another, Col. 3. 9. Lye not one to another, ſeeing that ye have put off the old man with his d…eds. Gods Commands are not like thoſe that are eaſily reverſed, but they are like thoſe of the Medes, that cannot be changed. To act or run croſs Dan. 6.to Gods expreſs command (though under pretence of Revelation from God) is as much as a mans life is worth, as you may ſee in that ſad ſtory, 1 Kings 13. 'Tis a dangerou… thing for a man to neglect one of his commands, who by Obedientia non diſcutit Dei mandata, ſed facit. Proſper.another is able to command him into nothing, or into Hell. What God commands muſt be put in ſpeedy execution, without denying, or delaying, or diſputing the difficulties that attend it. The great God will not endure to be called to an account by the poor Creature concerning his Royal Commands; but expects that with all readineſs and chearfulneſs Gen. 22.we ſhould obey what he requires, even when the reaſon of our obedience is hid from our eyes; for then grac… ſhines moſt tranſparently and gloriouſly. I have read of one Johannes Abbas, who being commanded by his Confeſſor to Caſſianus, l 4. cap. 24.go ſome miles every day to water a dry ſtick, which he accordingly did out of a pure reſpect to the command of his Superior, without diſputing the reaſon of it. Oh, how much more then ſhould we readily obey divine commands, which are all holy, ſpiritual, juſt, and good, conſidering the Authority, Soveraignty, and Majeſty of the great God, without diſputing the reaſons of our obedience; for let a mans reaſons, though never ſo many and weighty, be put into one ſcale and Gods abſolute command weighed againſt them in the other, the man may well write TEKEL, They are weighed in Dan. 5. 27. Pſal. 103. 20.the ballance, and found too light. O Sirs! the Angels th…t excel in ſtrength do his Commandments; and ſhall the Peaſant ſcorn that work in which the Prince himſelf is engaged? The Commands of God, both in the Old and New Teſtament, lye fair and full againſt lying: and therefore no wonder, if God revenge the habitual breach of them in flames of fire. The Holy Ghoſt in the Hebrew tongue calleth a Lye Aven, which alſo ſignifieth Iniquity; implying that all lyes are iniquity, and that al… iniquity is after a ſort included in a lye, which doth ſufficiently evidence, that lying is no ſmall ſin. I might further argue thus, That which is contrary to God, who is the choiceſt and the chiefeſt good; yea, who is goodneſs and truth it ſelf, that muſt needs be the greateſt evil: but lying is contrary to the Nature, Eſſence, and Being of God, witneſs the deſcription that he gives of himſelf both in the Old and New Teſtament. And the Lord paſſed by before him, and proclaimed, the Lord, the Lord God, merciful and Exod. 34. 6.gracious, long-ſuffering, and abundant in goodneſs and truth. So Moſes in his Song: He is a God of truth, and without iniquity, Deut. 32. 4. Iſa. 65. 16.juſt and right is he. So Eſay: He who bleſſeth himſelf in the earth, ſhall bleſs himſelf in the God of truth; and he that ſweareth in the earth, ſhall ſwear by the God of truth. So the Pſal. 31. 5. Pſal. 86. 15.Pſalmiſt: Thou haſt redeemed me, O Lord God of truth. Again, Thou, O Lord, art plenteous in mercy and truth. So in the New Teſtament: Let God be true, and every man a lyar. Again, They themſelves ſhew how ye turned to God from Idols, to ſerve the living and true God, Though God can make a Rom. 3. 4. Gen. 1. Chap. 6.world with a word of his mouth, and mar a world with a word of his mouth; yet he can neither dye nor lye. Titus 1. 2. In hope of eternal life, which God that cannot lye, promiſed before the world began: yea, it is impoſſible for God to lye. Heb. 6. 18. That by two immutable things, in which it was impoſſible for God to lye. Now by all theſe plain pregnant Texts 'tis moſt evident, that lying is moſt oppoſite and contrary to the very Nature, Eſſence, and Being of God; and therefore no wonder, if the anger and wrath of God riſes high againſt it. But,

Secondly, Conſider this, that pernicious Lyes and Lyars are very deſtructive to all humane Societies, Kingdoms, and Common-wealths. Lying deſtroys all Society, all Commerce, and Converſe among the Sons of men. Man (as the Philoſopher obſerveth) is foreign, a ſociable Creature. Speech is the means whereby men have ſociety and commerce one with another. Now lying perverts that order which the God of truth hath appointed to be among the Sons of men. 'Tis the will and pleaſure of God, that the Sons of men converſing together, ſhould by their words and ſpeeches and diſcourſes impart and communicate their minds, deſigns, intentions, and meanings one to another, for the mutual good of one another, and for the profit and benefit of the whole. Now if there be nothing in mens words, but lying, deceit, and fraud inſtead of truth, what can follow but confuſion and deſolation? When the language of men was confounded, ſo that one could not tell what another ſpake, then preſently followed the diſſolution of their combination; for the Lord ſcattered them abroad from thence, upon the face of all the Earth, and they left off to build the City: when Gen. 11. 7, 8.one asked brick (ſaith a Rabbin) another brought clay, and R. Sal. The Hebrew Doctors ſay, that at this diſperſion there were ſeventy Nations with ſeventy ſundry languages. Gen. 49. 6. Pſal. 120. 2. Jer. 9. 1. to the 6.then they fell together by the ears, and one daſhed out the others brains; and by thls means their communion was diſſolved, and God brought on them the evil which they ſought to prevent, verſ. 4. But ſurely a lying tongue is a far worſe enemy to Society then an unknown tongue: and much better it is for a man to have no ſociety at all, then with ſuch as he cannot believe what they ſay; or if he do, he ſhall be ſure to be deceived by them. Concerning ſuch, we may well take up the words of Jacob: O my ſoul, come not thou into their ſecret, unto their aſſembly; mine honour, be not thou united. And pray with David: Deliver my ſoul, O Lord, from lying lips, and from a deceitful tongue. Jeremiah did ſo loath and abominate the ſociety of Lyars, that he had rather live in a Wilderneſs, then live among them, or have any thing to do with them. Lyars deſtroy that Communion and Society that by the Law of God, Nature, and Nations they ought to preſerve and maintain. Lying diſſolves that mutual truſt that we ſhould have with one another; for hereby all Contracts, Covenants, and Intercourſe of dealings between man Mendax hoc lucratur, ut cum vera dixerit, ei non credatur.and man, which is (as it were) the life of the Kingdom or Common-wealth, are quite overthrown. When men make no conſcience of lying, nor of keeping their word any further then either fear of loſs, or force of Law compelleth them, all Civil communion is at an end. There can be no truſt where there is no truth, nor no Commerce with thoſe that cannot be truſted. The Scythians had a Law, that if any man did (duo peccata contorquere) bind two ſins together, a lye and an oath, he was to loſe his head, becauſe this was the way to take away all faith and truth among men. Had this Law been put in execution in London, I have reaſon enough to fear that many Ci…izens would have loſt their heads long before they had loſt their houſes by the l…te dreadful Fire. Now ſeeing that pernicious lying, a courſe, a trade of lying, is ſo deſtructive to humane Society, why ſhould we wonder to ſee the Lord appear in flaming fire againſt it? But,

Thirdly, Conſider, that lying is a ſin that is moſt odiou… and hateful to God; yea, a ſin that makes men odious and hateful to him. Lying is repugnant unto God; for God is foreign, one that cannot lye. He is foreign the God of Titus 1. 2. Iſa. 65. 16.truth, and therefore lying cannot but be odious to him. God is ſaid not only to forbid a lye, but to hate a lye. A lye, 'tis an ab…mination. Now we abominate that which is contrary to our natures. Amongſt thoſe things that are an abomination to the Lord, a lying tongue is reckoned, Prov. 6. 16, 17. Theſe ſix things doth the Lord hate, yea, ſeven are an abomination to him. A proud look, a lying tongue, or as the Hebrew runs, a tongue of lying, that is, a tongue that hath learned the trade, and can do it artificially; a tongue that is accuſtomed to lying, a tongue that is delighted in lying. So Verſe 19. A falſe witneſs that ſpeaketh lyes, and him that ſoweth diſcord among brethren. Among theſe ſeven things abominated by God, lying is twice repeated, to note how great an abomination lying is in the eye and account of God, Prov. 12. 22. Lying lips are an abomination to the Lord; not only offenſive or odious, but abominable. Lyars pervert the end for which God created ſpeech, which was to give light to the notions of the mind, and therefore the Lord loaths them, and plagues them in this life with great ſeverity, as you may ſee in thoſe ſad inſtances of Gehazi, whoſe lye was puniſhed 2 Kings 5. 20. to the end. Acts 5. 5. to the 11. Eſth. 3. 8, 9, 10, 11.with a perpetual leproſie upon himſelf and his poſterity; and of Ananias and Sapphira, who for their lying were puniſhed with preſent and ſudden death; and of Haman, who ſlandering Mordecai and the Jews, and by his lyes plotting their ruine, was taken in the ſame ſnare that he had laid for them, and both he and his Sons hanged upon the ſame Gallows which he had made for innocent Mordecai. The ſame Chap. 7. 9. And Chap. 9. 13, 14.Lyar that was feaſting with the King one day, was made a feaſt for Crows the next day. Dreadful are the threatnings that the great God has given out againſt lyars, Pſal. 5. 6. Thou ſhalt deſtroy them that ſpeak leaſing. Such as lye in jeſt, will without repentance go to Hell in earneſt. Pſal. 12. 3. The Lord ſhall cut off all flattering lips, and the tongue that ſpeaketh proud things. God by one Judgment or another, in one way or another, will cut off all flattering lying lips, as a rotten member is cut off from the body, or as a barren tree that is ſtocked up, that it may cumber the ground no more, Pſal. 120. 2, 3, 4. Deliver my ſoul, O Lord, from lying lips and from a deceitful tongue! What ſhall be given unto thee? or what ſhall be done unto thee, thou falſe tongue? ſharp arrows of the Mighty (God will retaliate ſharp for ſharp) with coals of juniper. The coals of Juniper burn hot, and laſt long (ſome ſay, a month and more) and ſmell ſweet. Now upon theſe coals will God broil lying lips, and a deceitful tongue, pleaſing himſelf and others in the execution of his wrath upon a lying tongue, Prov. 19. 5. A falſe witneſs ſhall not be unpuniſhed, and he that ſpeaketh lyes ſhall not eſcape. Though men ſometimes by lying may eſcape the diſpleaſure of men; yet they ſhall never by lying eſcape the wrath and diſpleaſure of God. Wrath is for that man, and that man is for wrath, who hath taught his tongue the trade of lying, Hoſ. 12. 1. Ephraim daily increaſeth lyes and deſolation. Deſolation is the fruit and conſequent of lying; ſin and puniſhment are inſeparable companions: they who heap up lyes, haſten deſolation both upon themſelves and the places where they live. Now if lying be a ſin ſo hateful and odious to God, no wonder, if God appears in flaming fire againſt it. But,

Fourthly and laſtly, Lying is a ſin againſt the Light and Law of Nature, it is a ſin againſt natural Conſcience; and therefore 'tis that a little child will bluſh many times when he tells a lye. It was obſerved of Pomponius Atticus, Ciceroes great Friend, that he never uſed lying, neither could he with patience lend his ear to a Lyar. Tennes the Son of Cyrnus (who was worſhipped as a God) was ſo ſtrict in judgment, that he cauſed an Ax to be held over the witneſſes head to execute them out of hand, if they were taken with fa…ſhood or a lye. Among the Scythians, when their Prieſts foretold an untruth, they were carried along upon hurdles full of heath and dry wood drawn by oxen, and manacled hand and foot, and burnt to death. Ariſtotle ſaith, by the Ariſt. Ethic. lib. 4. cap. 7.light of natural Reaſon, that a lye is evil in in ſelf, and cannot be diſpenſed withal, it being contrary to the Order of Nature. For (ſaith he) we have tongues given us to expreſs our minds and meanings one to another by. Now if our tongues tell more or leſs then our minds conceive, it is againſt Nature. It is ſaid of Epaminondas a Heathen, that he abhorred mendacium jocoſum a jefting lye. Plutarch calls Lying a Tinkerly ſin, a ſin that is both hateful and ſhameful. Euripedes ſaith, that he is unhappy, who rather uſeth lyes, though ſeemingly good, then truths when he judgeth them evil. To think the truth, ſaith Plato, is honeſt, but a filthy and diſhoneſt thing to lye. I could (ſaith my Author) both ſigh and ſmile at the ſimplicity of ſome Pagan people in America, who having told a lye, uſed to let their tongues blood in expiation thereof. A good cure for the Squinancy, but no ſatisfaction for lying. Theſe Heathens will one day riſe in Judgment againſt ſuch amongſt us as make no conſcience of lying. To bring things cloſe; thoſe that lived within and without the Walls of London, that were given up to a trade, a courſe of lying, thoſe perſons ſinned with a high hand, not only againſt the Light of Nature, but alſo againſt as clear, as glorious a Goſpel-light, as ever ſhined round a people ſince Chriſt was upon the Earth; and therefore no wonder, if God hath laid their City in aſhes. He that ſ…all ſeriouſly dwell upon theſe four things, viz. 1. That lying is a very great ſin. 2. That Lyes and Lyars are very deſtructive to all humane Societies, Kingdoms, and Common-wealths. 3. That Lying is a ſin moſt hateful and odious to God. 4. That Lying is a ſin againſt the Light and Law of Nature; he will ſee cauſe enough to juſtifie the Lord in that late dreadful Fire that has thus been amongſt us.

But before I cloſe up this Particular, give me leave to ſay, That this trade, this courſe of Lying that brings that ſore Judgment of Fire upon Cities and Countries, I cannot charge with any clear evidence upon thoſe that did truly fear the Lord, whoſe habitations were once within or without the Walls of London, before it was turned into a ruinous heap; and that upon theſe grounds.

Firſt, Becauſe a trade, a courſe of Lying is not conſiſtent with the truth or ſtate of Grace. A trade, a courſe of drunkenneſ…, Pſal. 139. 23, 24. 1 Joh. 3. 6, 7, 8, 9, 10.of whoring, of ſwearing, of curſing, is as inconſiſtent with a ſtate of Grace, as a trade, a courſe of Lying is. I know Jacob lyed, and David lyed, and Peter lyed; but none of theſe were ever given up to a trade of lying, to a courſe of lying. The beſt Saints have had their extravagant motions, and have ſadly miſcarried as to particular actions: but he Ʋna actio no… denominat.that ſhall judge of a Chriſtians eſtate by particular acts, though notorious bad, will certainly condemn where God …cquits. We muſt always diſtinguiſh between ſome ſingle evil actions and a ſerious courſe of evil actions. It is not this or that particular evil action, but a continued courſe of evil actions that denominates a man wicked. As it is not this or that particular good act, but a continued courſe of holy actions that denominates a man holy. Every man is as his courſe is; if his courſe be holy, the man is holy; if his courſe be wicked, the man is wicked. There is a Maxime in Logick, viz. That no general Rule can be eſtabliſhed upon a particular Inſtance. And there is another Maxime in Logick, viz. That no particular Inſtance can overthrow a general Rule. So here, look as no man can ſafely and groundedly conclude from no better premiſes then from ſome few particular actions (though in themſelves materially and ſubſtantially good) that this or that mans ſpiritual eſtate is good; ſo on the other hand, no man ought to conclude becauſe of ſome particular ſinful actions and extravagant motions, that this or that mans ſpiritual eſtate is bad. A trade of Lying can never ſtand with a trade of Holineſs, a courſe of Lying can never ſtand with a courſe of Godlineſs. Though the Needle of the Seamans Compaſs may jog this way and that way; yet the bent of the Needle will ſt…ll be Northward: So though a Jacob, a David, a Peter may have their particular ſinful joggings this way or that way; yet the bent of their hearts will ſtill be God-wards, Chriſt-wards, Heaven-wards, and Holineſs-wards. But,

Secondly, Such as did truly fear the Lord within or without the Walls of London, ſuch did in their ſolemn Addreſſes to the Lord, both together and apart, lament and bewail that trade, that courſe of lying that was predominant among many that day; and therefore I dare not charge the trade, the courſe of lying upon their ſcores. But,

Thirdly, A lye draws its Pedigree from the Devil, and ſuch as make a trade of lying, ſuch are certainly Satans children, Joh. 8. 44. Ye are of your father the devil, and the 1 Kings 22. 22. Acts 5. 3-10.luſts of your father ye will do; he was a murtherer from the beginning, and abode not in the truth, becauſe there is no truth in him. When he ſpeaketh a lye, he ſpeaketh of his own; for he is a lyar, and the father of it. Satan is the father of all Gen. 3.ſins, as well as the father of lyes; but here he is ſaid to be a Lyar and the Father of it, becauſe by lying he firſt brought ſin into the world. Satan began his Kingdom by a lye, and by lyes he ſtill labours to uphold it. He is the Inventer and Author of all the lyes that be in the world. The Devils breaſts, ſays Luther, are very fruitful with lyes. Lyars are the Devils children by imitation; there are none that reſemble him ſo much to the life as Lyars do: they are as like him, as if they were ſpit out of the very mouth of him. Lying is a part of the Devils Image. Other ſins make men like beaſts; but this of lying makes men like Devils. Leo ſpeaking of Lying, Leo de El…emoſ. ſerm. 4.ſaith: Totam vim ſuam in mendacio diabolus collocavit, omnia que deceptionum genera de hoc venenatiſſimo artis ſuae fonte produxit: The Devil hath placed his whole ſtrength in lying, and from this moſt poyſoned fountain of his craft, hath he brought forth all kinds of deceit. Now upon this account alſo, I dare not charge the trade of lying upon ſuch who feared the Lord within or without the Walls of London. Though many that make a profeſſion of Chriſt, are no more like Chriſt then Michols Image of Goats hair was like David; Joh. 1. 16.yet all ſuch as are really united to Chriſt, they are like to Chriſt, they bear upon them the Image of Chriſt, they reſemble him to the life. Jeſus Chriſt is ſuch a fountain, in which whoſoever bathes, and of which whoſoever drinks, 2 Cor. 3. 18.they ſhall be ſure to be changed into the ſame likeneſs from glory to glory (that is, from a lower degree of grace, to a higher▪degree) even as by the Spirit of the Lord. Such as truly fear the Lord, have an Image of Righteouſneſs and Phil. 4. 23, 24.Holineſs ſtampt upon them, and do more reſemble Chriſt then Satan; and therefore the trade of lying may not be charged upon them. But,

Fourthly, Have they not choſen rather to ſuffer, then by lying either to free themſelves from ſufferings, or to ſecure themſelves againſt ſufferings? Jerom writes of a brave Woman, that being upon the Rack, bad her Perſecutors do their worſt; for ſhe was reſolved rather to dye then to lye. Has not much of this ſpirit been upon them; and therefore I dare not charge the trade of lying upon them? But,

Fifthly, Such as truly fear the Lord, they hate lying, Pſal. 119 163. I hate and abhor lying. David hated lying as he hated Hell it ſelf. So Prov. 13. 5. A righteous man hateth lying. Lying is a noiſom ſtinking weed, and therefore a righteous man abhors to touch it, he hates to come near it, and can by no means endure the ſcent of it in others, leaſt of all in himſelf. Juſtin Martyr ſpeaking of the perſecuted Juſtin Martyr Apol. 2. pro Chriſtianis.Chriſtians, hath this memorable Saying (In noſtra eſt poteſtate, ut quum inquirimur negemus; ſed vivere nolu…us m…ndaciter quicquam loquentes) It is in our power, when we are ſought for and examined, to deny what we are, what we believe; but we will not live ſpeaking any thing untruly. Theſe bleſſed Souls ſo hated and abhorred lying, that they would rather dye then lye. A lye, ſaith Plato, is odious not only to the Gods, but alſo to every wiſe man. Cleobulus, another Heathen, affirmeth, that every wiſe prudent man hateth a lye. Eraſmus had ſuch an Antipathy againſt lying, that from his youth he would uſually tremble at the fight of a noted Lyar. Now upon this account alſo, I dare not charge the trade of lying upon their ſcore that truly fear the Lord. But,

Londons Lamentation, Discourse (3 of 4)