Londons Lamentation, Discourse (4 of 4)
Sixthly, Lying is that ſad Character and black Brand that the Lord hath only put upon wicked and ungodly men, Pſal. 4. 2. O ye ſons of men (ye Grandees who are potent at Court) how long will ye turn my glory into ſhame? how long will ye love vanity and ſeek after leaſing? Pſal. 58. 3. The wicked are eſtranged from the womb, they go aſtray as ſoon as they be born ſpeaking lyes, no ſooner could they do any thing, but they were doing evil, liſping out lyes even as ſoon as they were born. Iſa. 30. 8, 9. Now go, write it before them in a table, and note it in a book, that it may be for the time to come, for ever and ever. Why, what muſt he write? mark verſ. 9. That this is a rebellious people, lying children, children that will not hear the law of the Lord. Now upon this account alſo, I dare not charge the trade of lying upon them that feared the Lord in that great City before it was laid in aſhes. But,
Seventhly, A trade of lying is inconſiſtent with the Relation of Children, Iſa. 63. 8. Surely they are my people, children that will not lye, ſo he was their Saviour. God makes this the Col. 3. 9.ear-mark of his people, that they are children that will not lye. When the Heathen Philoſopher was askt, in what things men were moſt like unto God, he anſwered, In their ſpeaking of truth. Not lying is one of the choice Characters by which the Lord doth difference and diſtinguiſh his own peculiar people from other men, Zepha. 3. 13. The remnant of Iſrael ſhall do no iniquity, nor ſpeak lyes: neither ſhall a deceitful tongue be found in their mouth. In the primitive times this was a common Saying: Chriſtianus eſt, non mentietur, He is a Chriſtian, he will not lye. Rev. 14. 5. And in their mouth was found no guile: for they are without fault before the Throne of God. Now upon this account alſo, I dare not charge the trade of lying upon thoſ… gracious Souls that feared the Lord within or without the Walls of London, before it was turned into a ruinous heap. But,
Eighthly and laſtly, Lyars are reckoned amongſt the baſeſt and the worſt of ſinners that you read of in all the Book of God, Levit. 19. 11. Ye ſhall not ſteal, neither deal falſely, neither lye one to another. Prov. 6. 16, 17, 18, 19. Theſe ſix things doth the Lord hate, yea, ſeven are an abomination to him. A proud look, a lying tongue, and hands that ſhed innocent blood, An heart that deviſeth wicked imaginations, fee… that be ſwift in running to miſchief. A falſe witneſs that ſpeaketh lyes, and him that ſoweth diſcord among brethren. So the Apoſtle Paul ſetting down a Catalogue of the baſeſt and worſt of ſinners, he ranks lyars in the rere of them, 1 Tim. 1. 9, 10. Knowing this, that the law is not made for a righteous man, but for the lawleſs and diſobedient; for the ungodly and for ſinners, for unholy and prophane, for murderers of fathers, and murderers of mothers, for man-ſlayers. For whoremongers, for them that defile themſelves with mankind, for men-ſtealers, for lyars, for perjured perſons. So John numbers them amongſt the damned crew, Rev. 21. 8. That ſhall be ſent to hell, and that muſt periſh for ever. Rev. 21. 8. But the fearful and unbelieving, and the abominable, and murtherers, and whoremongers, and ſorcerers, and idolaters, and all lyars ſhall have their part in the lake which burneth with fire and brimſtone, which is the ſecond death. In this Catalogue of the damned crew, the fearful are placed in the Front, and the lyars in the Rere. See once more how the Holy Ghoſt couples lyars, Rev. 22. 15. For without are dogs, and ſorcerers, and murtherers, and whoremongers, and idolaters, and whoſoever loveth and maketh a lye. Thus you ſee in all theſe Scriptures, that lyars are numbred up among the rabble of the moſt deſperate and deplorable Wretches that are in all the world; and therefore upon this account alſo, I cannot charge the trade of lying upon them that feared the Lord, whoſe habitations were once within or without the Walls of London.
The eighth ſin that brings the Judgment of Fire, is mens giving themſelves over to fornication, and going after ſtrange fleſh, Jude 7. Even as Sodom and Gomorrah, and the Cities about them, in like manner giving themſelves over to fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of eternal fire. In theſe words there are theſe three things obſervable.
Firſt, The places puniſhed, and they are Sodom and Gomorrah, and the Cities about them, which were Admah and Zeboim. Egeſippus, and Stephanus ſay, that ten Cities were deſtroyed, Deut. 29. 23. Hoſ. 11. 8.and ſome ſay, thirteen Cities were deſtroyed when Sodom was deſtroyed: but theſe things I ſhall not impoſe upon you as Articles of Faith. The overthrow of Sodom and Gomorrah, and the Cities about them was total, both in reſpect of the Inhabitants, and the places themſelves; their ſin was univerſal, and their puniſhment was as univerſal. That pride, idleneſs, and fulneſs of bread that is charged upon them by the Prophet Ezekiel, did uſher in thoſe abominable Ezek. 16. 49, 50.wickedneſſes that laid all waſte and deſolate.
Secondly, The ſins that brought theſe puniſhments, viz. The giving themſelves over to fornication, and going after ſtrange fleſh: The firſt is, Giving themſelves over to fornication, Now the word [Fornication] is not to be taken properly and ſtrictly for that act of uncleanneſs that is often committed between perſons unmarried; but it is here to be taken for all ſorts of carnal uncleanneſs. The Heathen thought fornication no vice, and therefore they made it a common cuſtom, and were wont to pray thus: The Gods increaſe the number of the Harlots. The ſecond ſin that is charged upon them is, Their going after ſtrange fleſh (foreign another fleſh, as the words in the Original run.) The Apoſtle in this modeſt and covert expreſſion, Going after ſtrange fleſh, or other fleſh, or another fleſh, doth hint to us their monſtrous and unlawful luſts that were againſt the Courſe, Light, and Law of Nature; they gave themſelves up to ſuch filthineſs, as is ſcarce to be named among men; they went after other fleſh then what Nature or the God of Nature had appointed. The Gen. 2. 21. ult.great God never appointed that male and male, but only that male and female ſhould be one fleſh; 'tis impoſſible that man and man in that execrable act ſhould make one fleſh, as man and woman do. The fleſh of a male to a male muſt needs be another fleſh. The Apoſtle Paul expreſſeth their filthineſs thus. For even their women did change the natural Rom. 1. 26, 27.uſe into that which is againſt nature; and likewiſe alſo the men leaving the natural uſe of the women, burned in their luſt one toward another: men with men, working that which is unſeemly. Chryſoſtom well obſerves on theſe words, that whereas by Gods Ordinance in lawful copulation by Marriage, two became one fleſh, both Sexes were joyned together in one; by Sodomitical uncleanneſs the ſame fleſh is divided into two, men with men working uncleanneſs as with women of one Sex, making (as it were) two. The Gen…i…es had left the God of Nature, and therefore the Lord in his juſt Judgment left them to leave the order of Nature, and ſo to caſt ſcorn and comtempt upon the whole humane Nature.
Again, There is another ſort of pollution by ſtrange fleſh, Levit. 18. 23.and that is a carnal joyning of a man with a beaſt, which is prohibited: Neither ſhalt th…u lye with any beaſt. Oh, what a ſink of ſin is in the nature of man, the heart of man! And as this pollution is prohibited, ſo 'tis puniſhed with death. And Chap. 20. 15.if a man lye with a beaſt, he ſhall ſurely be put to death, and ye ſhall ſlay the beaſt. The Lord, to ſhew the horridneſs and the hainouſneſs of this beaſtly ſin, commands that even the poor, harmleſs, innocent beaſt (that is neither capable of ſin, nor of provoking or enticing man to ſin) muſt be put to death. Oh, how great is that pollution that pollutes the very beaſts, and that makes the unclean more unclean, and that doth debaſe the beaſt below a beaſt! Now to this ſort of pollution the beaſtly Sodomites had without doubt given up themſelves.
The third thing obſervable in the words, is the ſeverity of their puniſhment, Suffering the vengeance of eternal fire. We commonly ſay, that fire and water have no mercy, and we have frequently experienced the truth of that ſaying. When God would give the world a proof of his greateſt ſeverity againſt notorious ſinners and notorious ſins, he doth it by inflicting the Judgment of Fire; when the Sodomites burned in their luſts one towards another, Then the Lord rained upon Sodom and Gomorrah brimſtone and fire, from the Lord out of heaven. The Lord rained brimſtone and fire from the Lord, (that is) by an elegant Hebraiſm, from himſelf; it being uſual with the Hebrews to put the Noun for the Pronoun, as you may ſee by comparing the Scriptures in the Margine together. Gen. 1. 27. 1 Sam. 15. 22. 2 Chron. 7. 2. 1 Kings 8. 1.Now this fiery vengeance came not from any inferior cauſe, but from the ſupream cauſe, even God himſelf. This brimſtone and material fire that was rained by the Lord out of Heaven, was not by any ordinary courſe of Nature, but by the immediate almighty power of God. Doubtleſs it was the ſupernatural and miraculous work of the Lord, and not from any natural cauſe, that ſuch ſhowers, not of water, as when the Old world was drowned; but of material fire and brimſtone, ſhould fall from Heaven upon Sodom and Gomorrah (to which add Adama and Zeboim; for all theſe four Cities were burnt together) God rained, not ſprinkled, yea, he rained not fire only, but fire and brimſtone for the increaſe of their torment, and that they might have a Hell above ground, a Hell on this ſ…de Hell. They had hot fire for their burning luſts, and ſtinking brimſtone for their ſtinking brutiſhneſs. They burned with vile and unnatural luſts, and therefore againſt the courſe of Nature fire falls down from Heaven, and devours them, and their ſtinking abominable …lthineſs is puniſhed with the ſtench of brimſtone mingled with fire. Thus God delights to ſuit mens puniſhments to their ſins; yea, that temporal fire that God rained out of Heaven upon Sodom and Gomorrah, was but a fore-runner of their everlaſting puniſhment in that Lake which burns with Rev. 21. 8.fire and brimſtone for evermore. The temporal puniſhment of the impenitent Sodomites, did but make way to their Jude 7.eternal puniſhments, as Jude tells us. I readily grant, that the fire of Hell was typified by that fire which fell from Heaven upon Sodom and Gomorrah: but I cannot conceive, that the Apoſtle Jude in the place laſt-cited, doth intend or deſign to prove that the Sodomites were deſtroyed by Hell-fire; for in the Hiſtory of Geneſis (to which the Apoſtle alludes) there is no mention at all of Hell-fire or of Eternal fire; and doubtleſs the example that ſhould warn ſinners to repent of their ſins, and to turn to the moſt High, is to be taken from the Hiſtory in Geneſis. I cannot at preſent ſee how Sodom and Gomorrah can be ſet forth as an example to ſinners by ſuffering the puniſhment of Hell-fire, when the Hiſtory is wholly ſilent as to any ſuch fire. Some to mollifie the ſeeming auſterity of that Phraſe which Jude u…es, viz. Eternal fire, read the words thus: Were made an example of eternal fire, ſuffering vengeance; by which conſtruction they gather, that the fire which hath irreparably deſtroyed Sodom and Gomorrah, was a type and figure of that fire of Hell, of that Eternal fire that is reſerved for wicked men, and by which ſinners ought to be warned. Others by eternal fire underſtand the duration of the effects of the firſt temporal puniſhment, the ſoil thereabout wearing the marks of divine diſpleaſure to this very day. Several Authors write, that the Air there is ſo infectious, that no creature can live there; Joſephus, Tertullian, Auguſtine, &c.and though the Apples and other fruit that grow there ſeem pleaſant unto the eye; yet if you do but touch them, they preſently turn into cinders and aſhes. The ſtinking Lake of Aſphaltes near to Sodom, is left as a perpetual Monument of Gods Vengeance, killing all fiſh that ſwimmeth in it, and fowls that flye over it. Others by eternal fire underſtand an utter deſtruction, according to that 2 Pet. 2. 6. And turning the cities of Sodom and Gomorrah into aſhes, condemned them with an overthrow (that is, utterly deſtroyed them) making them an enſample unto thoſe that after ſhould live ungodly. God hangs them up in Gibbets, as it were, that others might hear and fear, and not dare to do wickedly as they had done.
What though it be ſaid, that the fire wherewith theſe Sodomites were deſtroyed was eternal; yet there is no neceſſity to underſtand it of Hell-fire: for even that very fire which conſumed thoſe Cities may be called Eternal, becauſe the puniſhment that was inflicted on Sodom and Gomorrah by fire, was a puniſhment that ſhould laſt as long as the world laſted. God reſolved thoſe Cities ſhould never be rebuilt, but remain perpetual deſolations in all generations. Now in this ſenſe the word [Eternal] is often uſed in the Scripture. Again the fire and brimſtone that fell upon Sodom and Gomorrah, was a type and figure of that eternal fire or thoſe eternal torments that ſhall be inflicted upon all impenitent ſinners for ever and ever. The ſum of all is this, that the Sodomites by giving themſelves over to fornication, and by going after ſtrange fleſh, did provoke the Lord to rain Hell out of Heaven upon them: they did provoke the Lord to rain material fire and brimſtone both upon their perſons and their habitations. Now give me leave to ſay, that doubtleſs the body of the inhabitants of that famous City which is now laid in aſhaes, were as free from giving themſelves over to fornication, and going after ſtrange fleſh, as any in any part of the Nation; yea, more free then many in ſome parrs of the Nation: yea, give me leave to ſay, that I cannot ſee how theſe ſins that are charged upon the Sodomites, can be clearly or groundedly charged upon any of the precious Servants of the Lord, that did truly fear him in that renowned City: And my Reaſons are theſe,
Firſt, Becauſe in all their ſolemn and ſecret Addreſſes to the Lord, they have ſeriouſly lamented and mourned over theſe crying abominations.
Secondly, Becauſe mens giving themſelves over to fornication, and going after ſtrange fleſh, are ſuch high and horrid ſins againſt the Light and Law of Nature, that God commonly preſerves his Choſen from them. He ſhall be an Apo… lo to me, that can produce any one inſtance in the Old or New Teſtament of any one perſon that after real and through Converſion, did ever give himſelf over to fornication, and to go after ſtrange fleſh. Ariſtotle calls beaſtiality a furpaſſing wickedneſs. By the Laws of thoſe two Emperors, Theodiſius and Arcadius, Sodomites were adjudged to the fire. In the Councel of Vienna, the Templers who were found guilty of this ſin, were decreed to be burnt. And among the Romans, it was lawful for him who was attempted to that abuſe to kill him who made the aſſault. Tertullian brings in Chriſtianity triumphing over Paganiſm, becauſe this ſin was peculiar to Heathens, and that Chriſtians never changed the Sex, nor accompanied with any but their own wives. This and ſuch like (as Tertullian ſpeaks) being not ſo much to be called offences as monſters, and not to be named without holy deteſtation by Saints, though they be committed without ſhame by Sodomites. The Saxons, who of old inhabited this Land, Boniface.ſtrangled the Adultereſs being taken, and then burnt her body with fire, and hanged the Adulterer over a flaming fire, burning him by degrees till he dyed. Opilius Macrinus an Julius Capit… linus.Emperor cauſed the body of the Adulterer and the Whore to be joyned together, and ſo burnt with fire. Aurelianus cauſed the Adulterers legs to be bound to the boughs of two trees bent together, and then violently being lifted up again, his body was torn aſunder. And the Julian Law among the Romans puniſhed Adultery with death, by cutting off the heads of thoſe that were guilty of that fact. And the Turks ſtone Adulterers to death. Zaleucus King of the Locrians ordained, that Adulterers ſhould have their eyes put out; and therefore when his Son was taken in Adultery, that he might both keep the Law, and be compaſſionate to his Son, he put forth one of his own eyes to redeem one of his Sons. I have read of ſome Heathens that have puniſhed this ſin with a moſt ſhameful death, and the death was this; they would have the Adulterers or Adultereſſes head to be put into the paunch of a beaſt, where lay all the filth and uncleaneſs of it, and there to be ſtif…ed to death. This was a fit puniſhment for ſo filthy a ſin. In old time the Egyptians Diodor.uſed to puniſh Adulte…y on this ſort; the man with a thouſand jerks with a reed, and the woman with cutting off her noſe: but he who forced a free woman to his luſts, had his privy members cut off. But,
Thirdly, Such who give themſelves over to fornication, overthrow the ſtate of mankind, while no man knoweth his own wife, nor no wife knoweth her own husband, and while no father knows his own children, nor no children know …heir own father. Affinities and Conſanguini…ies are the joynts and ſinews of the world, loſe theſe, and loſe all. Now what Affinities or Conſanguinities can there be when there is nothing but confuſion of blood, the ſon knoweth not his father, nor the father the ſon? But,
Fourthly, Theſe expreſſions of giving themſelves over to fornication, and going after ſtrange fleſh, implies,
Firſt, Their making conſtant proviſions for their baſe luſts. O the time, the pains, the coſt, the charge that ſuch Rom. 13. ult.are at to make proviſion for their unſatiable luſts!
Secondly, It implies an exceſſive violent ſpending of their ſtrength beyond all meaſure and bounds in all laſciviouſneſs and Sodomitical uncleanneſs. Pliny tells of Cornelius Gallus Pliny, lib. 7.and Q. Elerius, two Roman Knights, that dyed in the very action of filthineſs. Theodebert the eldeſt Son of Glotharius Pontanus. Fulgos, lib. 6. cap. 12.dyed amongſt his Whores; ſo did Bertrane Ferrier at Bacelone in Spain; Giachet Geneve of Saluces, who had both wife and children of his own, being carnally joyned with a young woman, was ſuddenly ſmitten with death; his wife and children wondring why he ſtayed ſo long in his Study, when it was time to go to bed called him, and knockt at his door very hard, but when no anſwer was made, they broke open the doors that were locked on the inner ſide, and found him lying upon the woman ſtark dead, and her dead alſo. Claudus of Aſſes, Counſellor of the Parliament of Paris (a deſperate Perſecutor of the Proteſtants) whilſt he was in the very act of committing filthineſs with one of his waiting Maids, was taken with an Apoplexy, which immediately after made an end of him. Many other inſtances might be produced, but let theſe ſuffice.
Thirdly, It implies their impudency and ſhameleſneſs in their filthineſs and uncleanneſs; they had a Whores forehead; they proclaimed their laſciviouſneſs before all the Jer. 3. 3. Chap. 6. 15. Iſa. 3. 10. Gen. 13. 13.world; they were not aſhamed, neither could they bluſh: hence 'tis, that the men of Sodom are ſaid to be ſinners before the Lord; that is, they ſinned openly, publickly, and ſhameleſly, without any regard to the eye of God at all. Bring Gen. 19. 5.them out to us, that we may know them. O faces hatcht with impudency! they ſhrowd not their ſins in a mantle of ſecrecy, but proclaim their filthineſs before all the world, they had out-ſinn'd all ſhame; and therefore they gloried in their ſhame: they were ſo arrogant and impudent in ſinning, that they proclaimed their filthineſs upon the houſe-top. But,
Fourthly, It implies their reſolvedneſs and obſtinacy in ſinning in the face of all the terrible Warnings and Alarms that God had formerly given them by a bloody War, and by Gen. 14. 10, 11, 12.the ſpoiling and plundering of their Cities, and by taking away of their victuals (fulneſs of bread was a part of their ſin, and now cleanneſs of teeth is made a piece of their puniſhment in Gods juſt Judgment) and by Lots admonition Gen. 19. 11.and mild oppoſition. It is obſervable, that when they were ſmitten with blindneſs, they wearied themſelves to find the door. God ſmote them with blindneſs, both of body and mind; and yet they continued groaping to find the door, being highly reſolved upon buggery and beaſtiality, though they dyed for it. O the hideous wickedneſs and prodigious madneſs of theſe Sodomites, that when divine Juſtice had ſtruck them blind, their hearts ſhould be ſo deſperately ſet upon their luſts, as to weary themſelves to find the door! But what will not Satans bond-ſlaves and fire-brands of Hell do? Sottiſh and beſotted ſinners will never tremble when Phil. 2. 12.God ſtrikes. But,
Fifthly, Theſe expreſſions of giving themſelves over to fornication, and going after ſtrange fleſh, implies the delight, Rom. 1. 32.pleaſure, content, and ſatisfaction that they took in thoſe abominable practices. They have choſen their own ways, and their ſouls delight in their abominations. They had Iſa. 66. 3. 2 Theſ. 2. 12. 2 Pet. 2. 13.pleaſure in unrighteouſneſs. Luther tells us of a certain Grandee in his Country, that was ſo beſotted with the ſin of Whoredom, that he was not aſhamed to ſay, that if he might ever live here, and be carried from one Whore-houſe to another, there to ſatisfie his luſts, he would never deſire any other Heaven. This filthy Grandee did afterwards breathe out his wretched Soul betwixt two notorious Harlots. All the pleaſure and Heaven that theſe filthy Sodomites look after, was to ſatisfie their brutiſh luſts. Hark, Scholar (ſaid the Harlot to Apulcius) it is but a bitter-ſweet that you are ſo ſond of; and this the Sodomites found true at the long run, when God ſhowred down fire and brimſtone upon them. But,
Sixthly and laſtly, Theſe words of giving themſelves over to fornication, and going after ſtrange fleſh, implies their great ſetled ſecurity in thoſe brutiſh practices. The Old world was not more ſecure when God ſwept them away Gen. 6.with a Flood, then the Sodomites were ſecure when God Gen. 19. 14.rained fire and btimſtone out of Heaven upon them. Mercury could not kill Argus till he had caſt him into a ſleep, and with an inchanted Rod cloſed his eyes: No more could the Devil have hurt theſe Sodomites, if he had not firſt lull'd them aſleep in the bed of ſecurity. Carnal ſecurity opens the door for all impiety to enter into the Soul. Pompey, when he had in vain aſſaulted a City, and could not take it by force, deviſed this Stratagem in way of agreement, he told them he would leave the Siege, and make Peace with them, upon condition that they would let in a few weak, ſick, and wounded Souldiers among them to be cured. They let in the Souldiers, and when the City was ſecure, the Souldiers let in Pompeys Army. A carnal ſetled ſecurity will let in a whole Army of luſts into the Soul; and this was the Sodomites caſe. To ſum up all, thoſe expreſſions in Jude, verſ. 7. of giving themſelves over to fornication, and going after ſtrange fleſh, do imply or take in theſe ſix things laſt mentioned, which things will not ſtand with the truth of Grace or ſtate of Grace; and therefore thoſe ſins that are ſpecified by Jude cannot be charged with any clear, fair, or full evidence upon the people of God, who did truly fear him within or without the Walls of London. But ſhould this Treatiſe fall into any of their hands, who have given themſelves over to fornication, or to go after ſtrange fleſh, then I would ſay, that it very highly concerns all ſuch perſons to lay their hands upon their loyns, and to ſay, we are the very men, the ſinners, the monſters that have turned a rich and populous City into a ruinous heap. But,
The ninth ſin that brings the ſore Judgment of Fire upon a People, is prophanation of the Sabbath, Jer. 7. ult. But if you will not hearken unto me, to hallow the Sabbath-day, and not bear a burden, even entring in at the gates of Jeruſalem on the Sabbath-day, then will I kindle a fire in the gates thereof, and it ſhall devour the palaces of Jeruſalem, and it ſhall not be quenched. In this memorable Scripture you may obſerve. 1. A ſpecification of the Judgment that God will puniſh Prophaners of his Sabbath with, and that is fire. 2. The ſpecification of the object that this fire ſhall fall upon, viz. a City, not a Town, a Village, or any other mean place, but a City, a ſtately City, a populous City, a trading City, a ſecure City. 3. Here is the ſpecification of the City, viz. not Iſa. 52. 1. Pſal. 48. 1-8. Pſal. 87. 3. Jer. 22. 8.every City neither, but Jeruſalem, the City of Cities, the beſt of Cities, the beloved City, the joyous City, the glorious City, the renowned City, the crowned City, the Metropolitan City, the City of God, the wonder of the World, the joy of the whole Earth; yet God th…eatens to deſtroy this Jeruſalem with fire and flames for prophaning of his Sabbath. But did God only threaten Jeruſalem? No, for he executed his threatnings upon it, as you may ſee in that So 2 Chron. 36. 17, 18, 19. Pſal. 74 4, 5, 6, 7, 8.2 Kings 25. 8, 9, 10. And in the fifth month, on the ſeventh day of the month (which is the nineteenth year of Nebuchadnezzar King of Babylen) came Nebuzar-adan captain of the guard, a ſervant of the King of Babylon to Jeruſalem. And …e Thoſe Chaldeans that ſet Jeruſalem on fire, came from literal Babylon, and whether thoſe Chaldeans that firſt ſet London inflames, came not from myſtical Babylon, I ſhal not here enquire nor diſpute.burnt the houſe of the Lord, and the Kings houſe, and al the houſes of Jeruſalem, and every great mans houſe burnt he with fire. And all the army of the Chaldees that were with the captain of the guard, brake down the walls of Jeruſalem round about. The ſame you have Jer. 52. 12, 13, 14. The Jews were great prophaners of the Sabbath. Nehem. 13. 15, 16, 17, 18. In thoſe days ſaw I in Judah ſome treading winepreſſes on the ſabbath; and bringing in ſheaves, and lading aſſes, as alſo wine, grapes, and figs, and all manner of burdens, which they brought into Jeruſalem on the ſabbath-day: and I teſtified againſt them in the day wherein they ſold victual…. There dwelt men of Tyre alſo therein, which brought fiſh, and all manner of ware, and ſold on the ſabbath unto the children of Judah, and in Jeruſalem. Then I contended with the nobles of Judah, and ſaid unto them, What evil thing is this that ye do, and prophane the ſabbath-day? Did not your fathers thus? and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Iſrael by prophaneing the ſabbath. Now this is obſervable, that as they had prophaned the Sabbath, ſo Nebuzaradon ſet their Temple on fire, and their Noble mens houſes on fire, and all the conſiderable mens houſes in Jeruſalem on fire on their Sabbath day I know Jeremy ſaith, it was on the tenth day, Jer. 52. 13. which ſeveral of the Learned thus reconcile, viz. That on the ſeventh day, which was their Sabbath, Nebuzaradon kindled a fire in their habitations, and burnt them all quite down on the tenth. Now Calvin upon the Text gives theſe Reaſons of Gods ſeverity againſt them for prophaning his Sabbath. Firſt, becauſe it was an eaſie Precept to ceaſe from labour one day in ſeven; and therefore they that would not herein obey, were worthy of all ſeverity, as Adam for eating the forbidden fruit. 2. Becauſe the Sabbath was a ſign of Exod. 31. 13. 17.Gods people by him peculiarly choſen; and therefore not to reſt now, was a groſs neglect of upholding the memorial of the greateſt Priviledge that ever was beſtowed upon mortal men. 3. Becauſe the Lord would by their keeping of a reſt now from ſervile works, draw them to a reſt from the ſervile works of ſin, as he reſted from the works of Creation. To which others add a fourth, viz. That it might always be remembred, that the whole World was created by God, that we might acknowledge his infinite Power and Wiſdom herein appearing. And others add a fifth, viz. Becauſe by keeping the Sabbath-day (it being the day wherein all religious Duties were done) all the exerciſes of Religion is meant, which if it had been purely upheld, both Princes, Nobles, Prieſts, and People ſhould have flouriſhed for ever, and never have known what 'twas to have their houſes ſet on fire about their ears. Now is not famous London the ſad Counterpane of deſolate Jeruſal…m? a ſore and unquenchable Fire hath turned Englands Metropolis into aſhes and rubbiſh. But,
That the Lord may appear moſt juſt and righteous in inflicting this dreadful Judgment of Fire upon thoſe that prophaned his Sabbaths in London, conſider ſeriouſly with me theſe twelve things.
Firſt, That God hath fenced this Command more ſtrongly about then he has any other, and all to prevent our tranſgreſſion of it, and the more effectually to ingage us to the keeping of it holy. Now here obſerve,
Firſt, It is marked with a Memento above all other Commands, Exod. 20. 8. Remember the ſabbath-day to keep it holy, and that partly, becauſe we are ſo deſperately apt and prone to forget it; and partly, becauſe none can keep it holy when it comes, that do not remember it before it comes; and partly, becauſe this is one of the greateſt (if not abſolutely the greateſt) of all the Commandments: it is ſometimes put for all the Ten; it is the Synopſis of them all: and partly, becauſe Philo Judaeus ſaith, that the fourth Commandment is a famous Precept, and profitable to excite men to all kind of vertue and piety.the obſervation of all the Commandments depends chiefly upon the obſervation of this fourth. None walk ſo much after the Spirit on other days, as they who are moſt in the Spirit on the Lords day. There are none that walk ſo cloſe with God all the ſix days, as thoſe that keep cloſeſt to God on the ſeventh day. In the due obſervation of this Command, obedience to all the reſt is compriſed; and partly, becauſe this Command has leaſt light of Nature to direct us to the obſervation of it; and partly, becauſe the forgetting of this Duty, and prophaning of this Day, is one of the greateſt ſins that a people can be guilty of: it is a violation of all the Decalogue at once: it is a ſin againſt all the concernments and Commandments of God at once. But,
Secondly, It is delivered both negatively and affirmatively, which no other Command is, to ſhew how ſtrongly it binds us to a holy obſervation of it.
Thirdly, It hath more Reaſons to enforce it, then any other Precept, viz. its equity, Gods bounty, his own Pattern, and the Days benediction.
Fourthly, It is put in the Cloſe of the firſt, and beginning of the Second Table, to note, that the obſervation of both Tables depends much upon the ſanctification of this Day.
Fifthly, It is very conſiderable alſo, that this Command is more frequently repeated, then others of the Commands are, Exod. 20. 31. Exod. 14. 34. Exod. 24. 35. Levit. 19 3. Levit. 28. 30. God would have Iſrael know in theſe Scriptures laſt cited, that their buſieſt times, as earing and harveſt; yea, and the very building of the Tabernacle muſt give way to this Precept.
Secondly, Conſider that God is highly pleaſed and delighted with the ſanctification of his Sabbaths, Jer. 17 24, 25. Now in this promiſe he ſhews, that the flouriſhing eſtate both of Church and State, depends greatly upon the ſanctification of this day. Two things are obſervable in this promiſe. Firſt, the duty unto which the promiſe is made, and that is in verſ. 24. 2. Obſerve the reward that is promiſed, and that is twofold. 1. The firſt concerns the Common-wealth and Civil State, verſ. 25. as if he ſhould ſay, I will maintain the honour and dignity, the wealth and ſtrength, the peace and ſafety of this Nation. The ſecond bleſſing that is promiſed, concerns the Church and ſtate of Religion, verſ 26. As if he ſhould ſay, my ſolemn Aſſemblies ſhall be duely frequented, and I will continue my own Worſhip in the purity, liberty, and power of it. But,
Thirdly, Conſider that all publick Judgments and common Calamities that ever befel the people of God, are imputed by the Holy Ghoſt to no ſin more then to the prophanation Prophaners of the Sabbath were to be put to death, they were to be cut off. Exod. 31. 14, 15. This Scripture includes not only death inflicted by the Magiſtrate, according to that Numb. 35. 36. but alſo the immediate ſtroke of God when that was neglected. If you turn to that Ezek. 20. 13. 21. you ſhal find that God threatens Sabbath-prophanation with his conſuming fire. Now what City, Gates, Palaces, ſtately Structures, ſtrong Holds can ſtand before divine fury?of the Sabbath, 2 Chron. 36. 17, 18, 19, 20, 21. turn to it: So N…h…m 13. 15, 16-18. Ezek. 22. 26.-31 Her Prieſts have violated my law, and have prophaned my holy things: they have put no difference between the holy and prothane, neither have they ſhewed difference between the unclean and the clean, and have hid their eyes from my ſabbaths, and I am prophaned among …h…m. Therefore have I poured out my indignation upon them, I have conſumed them with the fire of my wrath: their own w…y have I recompenſed upon their own heads, ſaith the Lord God. Levit. 26. 31, 32, 33. And I will make your Cities waſte, and bring your Sanctuaries unto deſolation, and will not ſmell the ſavour of your ſweet od…u…s. And I will bring the land into d…ſolation, and your enemies which dwell therein ſhall be aſtoniſhed at it. And I will ſcatter you among the Heathen, and will draw out a ſword after you: and your land ſhall be deſolate, and your cities waſte. I but what i… the reaſon, why God brings thoſe two terrible Judgments of Fire and Sword upon them? The reſolution of this Queſtion you have in verſ. 34. 35. Then ſhall the land enjoy her ſabbaths as long as it lyeth deſolate, and ye be in your enemies land, even then ſhall the land reſt and enjoy her ſab baths. As long as it lyeth deſolate it ſhall reſt, becauſe it did not reſt in your ſabbaths when ye dwelt upon it. The land did not reſt in your ſabbaths, ſaith the Lord, when ye dwelt upon it. But when 'tis eaſed from the wicked weight of ſuch Inhabitants, which brought upon it heavy curſes, and toyled, and tyred it out with continual tillage, it ſhall then reſt, and be at quie…. According to the Law of God the Land ſhould have reſted every ſeventh year, Levit. 25. 3. But they got out the very heart of the land to ſp…nd on their luſts: but ſaith God, I will eaſe the land of ſuch inhabitants, and then it ſhall in a Lam. 1. 7.manner take its recreation, then it ſhal… reſt, and take its own pleaſure. Where there is not a reſting from ſin, there Sabbaths are not truly kept. Prophaning the Sabbath brings moſt deſolating and deſtroying Judgments upon a profeſſing people. The firſt blow given to the German Churches was on the Sabbath-day. For on that day Prague was loſt; the Sabbaths were wofully prophaned amongſt them: their Nobility thought it was for their not trimming and beautifying of their Churches; but better and wiſer men concluded, it was for their prophaning of the Lords day. Some are of opinion, that the Flood began on the Lords day, from that Gen. 7. they being grown notorious prophaners of the Sabbath. The Council of Matiſcon in France attributed the irruption of the Goths and Vandals to their prophanation of the Sabbath. But,
Fourthly, Conſider there are ſingular bleſſings which the ſanctifying of the Sabbath will crown us with, Ezek. 20. 12. Moreover alſo I gave them my ſabbaths to be a ſign between me and them, that they may know that I am the Lord that ſanctifie them. The ſingular bleſſings that the right ſanctifying of the Sabbath will bring upon us, are, 1. Spiritual; they that conſcientiouſly ſanctifie the Sabbath, they ſhall ſee and know the work of God, the work of Grace upon their own Souls. There are many precious Chriſtians that have a work of God, a work of Grace upon their own Souls, who would give ten thouſand worlds (were there ſo many in their hands to give) to ſee that work, to know that work. Oh, but now they that ſanctifie the Sabbath, they ſhall both ſee and know the work of God upon their own Souls. And they ſhall find …he Lord carrying on the work of Grace and Holineſs in their Souls; they ſhall find the Lord deſtroying their ſins, and filling their hearts with joy, and with a bleſſed aſſurance of his favour and love, Iſa. 56. 6, 7. Alſo the ſons of the ſtranger that joyn themſelves to the Lord to ſerve him, and to love the Name of the Lord, to be his ſervants. Every one that keepeth the ſabbath from polluting it, and taketh hold on my Covenant. Even them will I bring to my holy mountain, and make them joyful in my houſe of prayer: their burnt offerings and their ſacrifices ſhall be accepted upon my Altar; for mine houſe ſhall be called an houſe of prayer for all people. So Iſa. 58. 13, 14. If thou turn away thy foot from the ſabbath, from doing thy pleaſure on my holy day, and call the ſabbath a delight, the holy of the Lord, honourable, and ſhalt honour him, not doing thine own ways, nor finding thine own pleaſure, nor ſpeaking thine own words: then ſhalt thou delight thy ſelf in the Lord. Now in the ſecond place, the other bleſſings that the right ſanctifying of the Sabbath will inveſt us with, are temporal bleſſings; for ſo they follow in the Scripture laſt cited. And I will cauſe thee to ride upon the high places of the earth, here is honour, and eſteem, and ſafety; and feed thee with the heritage of Jacob thy father. Now the Land of Canaan was the Inheritance Gen. 28. 13. And Chap. 48. 4.which God promiſed to Jacob. Hereby is noted that comfortable proviſion that God would make for them that ſanctified his Sabbaths: Such as make the Sabbath their delight, they ſhall never want protection nor proviſion, God will be a Wall of fire about them, and a Canaan to them. But,
Fifthly, Conſider that our Lord Jeſus, who is the Lord of the Sabbath, and whom the Law it ſelf commands us to Math. 12. 8. Deut. 18. 18, 19.hear, did alter it from the ſeventh day to the firſt day of the week, which we now keep: For the holy Evangeliſts note, that our Lord came into the midſt of the Aſſembly on the two firſt days of the two weeks immediately following his Reſurrection, and then bleſſed the Church, breathing on them the Holy Ghoſt, Joh. 20. 19-26. Then the ſame day at evening, being the firſt day of the week, when the doors were ſhut where the diſciples were aſſembled for fear of the Jews, came Jeſus and ſtood in the midſt, and ſaith unto them, Peace be unto you. And after eight days, again his diſciples were within, and Thomas with them, then came Jeſus, the doors being ſhut, and ſtood in the midſt, and ſaid, Peace …e unto you. Look as Chriſt was forty days inſtructing Moſes in Sinai, what he ſhould teach, and how he ſhould govern the Church under the Law: ſo he continued forty days teaching his Diſciples what they ſhoult preach, and how they ſhould govern the Church under the Goſpel, Acts 1. 2, 3. Ʋntil the day in which he was taken up, after that he through the Holy Ghoſt had given commandments unto the Apoſtles whom he had choſen. To whom alſo he ſhewed himſelf alive after his Paſſion by many infallible proofs, being ſeen of them forty days, and ſpeaking of the things pertaining to the Kingdom of God. And it is not to be doubted, but that within thoſe forty days he likewiſe ordained, on what day they ſhould likewiſe keep the Sabbath; and 'tis obſervable, that on this firſt day of the week, he ſent down from Heaven the Holy Ghoſt upon his Apoſtles, Acts 2. 1-4. And when the day of the Pentecoſt was fully come, they were all with one accord in one place. And they were all filled with the Holy Ghoſt, and began to ſpeak with other tongues, as the ſpirit gave them utterance. So that on that day they firſt began, and ever after continued the publick exerciſe of their Miniſtry. Chriſt who was Lord of the Sabbath, Mark 2. 28. had a ſoveraign right to change and alter it to what day he pleaſed. But,
Sixthly, Conſider that according to the Lords mind and Commandment, and the direction of the Holy Ghoſt, the Apoſtles in all the Chriſtian Churches ordained, that they ſhould keep the holy Sabbath upon the firſt day of the week, 1 Cor. 16. 1, 2. Now concerning the collection for the Saints, as I have given order to the Churches … Galatia. Even ſo do ye upon the firſt day of the week, let every one of you lay by him in ſtore, as God hath proſpered him, that there be no gathering when I come. In which words you may obſerve theſe five things.
Firſt, That the Apoſtles ordained this day to be kept holy, therefore 'tis of a Divine inſtitution.
Secondly, That the day is named the firſt day of the week, therefore not the Jewiſh ſeventh, or any other.
Thirdly, Every firſt day of the week, which ſheweth its perpetuity.
Fourthly, That it was ordained in the Churches of Galatia, as well as of Corinth, and he ſetled one uniform in all the Churches of the Saints, therefore it was univerſal, 1 Cor. 14. 33. For God is not the Author of confuſion, but of peace, as in all Churches of the Saints.
Fifthly, That there ſhould be collections for the poor on that day, after the other Ordinances were ended. Now why ſhould the Apoſtles require collections to be made on the firſt day of the week? but becauſe on that day of the week the Saints aſſembled themſelves together in the Apoſtles time. And in the ſame Epiſtle he proteſteth, that he delivered them no other Ordinance or Doctrine, but what he had received from the Lord, 1 Cor. 11. 23. For I have received of the Lord that which alſo I delivered unto you, that the Lord Jeſus, the ſame night in which he was betrayed, took bread. 1 Cor. 14. 37. If any man think himſelf to be a Prophet, or ſpiritual, let him acknowledge that the things that I write unto you, are the Commandments of the Lord. Now mark, he wrote to them, and ordained among them to keep their Sabbath on the firſt day of the week; therefore to keep the Sabbath on that day, is the very Commandment of the Lord. But,
Seventhly, Conſider, the Apoſtles on that day ordinarily diſpenſed the holy Ordinances, Joh. 20. 19-26. Acts 20, 7. And upon the firſt day of the week, when the diſciples came together to break bread, Paul preached unto them, ready to depart on the morrow, and continued his ſpeech until midnight, 1 Cor. 16. 1, 2. 1 Cor. 11. 23. But,
Eighthly, Conſider, ſuch things as are named the Lords in Scripture, are ever of the Lords inſtitution. As the Word of the Lord, 1 Tim. 6. 3. The Cup of the Lord, 1 Cor. 11. 27. The Supper of the Lord, 1 Cor. 11. 20. And ſo the Lords Day, Rev. 1. 10. I was in the Spirit on the Lords day. Now why does John call it the Lords day? but becauſe it was a day known to be generally kept holy, to the honour of the Lord Jeſus (who roſe from death to life upon that day) throughout all the Churches which the Apoſtles had planted, which St. John calls the Lords day, that he might the better ſtir up Chriſtians to a thankful remembrance of their Redemption by Chriſts Reſurrection from the dead. But,
Ninthly, Conſider, that a right ſanctifying of the Sabbath is one of the beſt ſigns in the Bible, that God is our God, and that his ſanctifying work is paſt in power upon us, Ezek. 20. When the primitive Chriſtians had this queſtion put to them, Servaſti Dominicum? Haſt thou kept the Lords day? anſwered Chriſtianus ſum, omittere non poſſum, I am a Chriſtian, I cannot but keep it.20. And hallow my ſabbaths, and they ſhall be a ſign between me and you, that ye may know that I am the Lord your God. So Exod. 31. 13. Speak thou alſo unto the Children of Iſrael, ſaying, Verily my ſabbaths ye ſhall keep: for it is a ſign between me and you, throughout your generations, that ye may know that I am the Lord that doth ſanctifie you. Look as Circumciſion and the Paſſeover were ſigns that the Jews were in Covenan… with God; ſo likewiſe was the Sabbath, Ezek. 31. 13. and becauſe it was a ſign of the Covenant between God and them. Verſ. 16. (Wherefore the Children of Iſrael ſhall keep the ſabbath, to obſerve the ſabbath throughout their generations for a perpetual Covenant.) God tells them, that they muſt obſerve it for a perpetual Covenant: and hence it was, that when they violated the Sabbath, God accounted it the violation of the Covenant between him and them. The ſanctifying of the Sabbath in the primitive times, was the main Character by which ſincere Chriſtians were differenced from others; they judged of mens ſanctity by their ſanctifying of the Sabbath▪ And indeed as there cannot be a greater argument or evidence of a prophane heart then the prophaning the Sabbath: ſo there cannot be a greater argument or evidence of a gracious heart then a right ſanctifying of the Sabbath. But,
Tenthly, Conſider, a right ſanctifying of the Sabbath will 10.be a moſt ſure and certain pledge, pawn, and earneſt of our keeping of an everlaſting Sabbath with God in Heaven, Heb. 4. 9. There remaineth therefore a reſt to the people of God, Gr. a ſabbatiſm, an eternal reſt, a ſabbath that hath no evening Now mark, if this Sabbath be a ſign and pledge of Heaven, then we muſt keep it till we come there. For if we loſe the pledge of a benefit, we loſe the evidence of that benefit whereof it is a pledge. A man that is in the Spirit on the Lords day, Rev. 1. 10. he is in Heaven on the Lords day: there cannot be a more lively reſemblance of Heaven on this ſide Heaven, then the ſanctifying of the Sabbath in a heavenly manner. What is Heaven, but an eternal Sabbath? And what is a temporal Sabbath, but a ſhort Heaven, a little Heaven on this ſide Heaven? Our delighting to ſanctifi… Gods Sabbath on Earth, gives full aſſurance to our faith grounded upon Gods infallible promiſe, that we ſhall enter into Gods eternal Reſt in Heaven; for ſo runs the promiſe, Iſa. 58. ult. Then ſhalt thou delight thy ſelf in the Lord, and I will cauſe thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father; for the mouth of the Lord hath ſpoken it. The former part of the verſe relates to earthly bleſſings: but theſe words, I will feed thee with the heritage of Jacob thy father, that is, with a heavenly inheritance; for what is the heritage of Jacob, but Canaan in the Type, and Heaven it ſelf in the Antitype? But ſhould I thus ſanctifie the Sabbath, ſhould I be ſure of going to Heaven? yes, for ſo it roundly follows in the next words; The mouth of the Lord hath ſpoken it. But,
Eleventhly, Conſider, that of all days God hath put the higheſt honour upon his Sabbaths, by appointing his precious Ordinances in a ſpecial manner to be uſed on thoſe days. The Sabbath is a gold Ring, and the Ordinances are as ſo many coſtly ſparkling Diamonds in that Ring: All the works of the new Creation are commonly wrought on this day; this is the joyful day wherein ordinarily God gives ſpiritual ſight to the blind, and ſpiritual ears to the deaf, and ſpiritual tongues to the dumb, and ſpiritual feet to the lame. That Exod. 12. 42. is here applicable. It is a night to be much obſerved to the Lord, for bringing them out from the Land of Egypt, this is that night of the Lord to be obſerved of all the Children of Iſrael in their generation. Thoſe that are new-born, are commonly new-born on this day; and therefore 'tis a day to be much obſerved to the Lord. Thoſe that are converted, are ordinarily converted on this day; and therefore 'tis that day of the Lord that ought to be obſerved by all the converted Iſrael of God. Thoſe that are edified, are commonly moſt edified on this day. O the ſweet communion! O the choice converſe! O the ſingular diſcoveries! O the bleſſed manifeſtations! O the excellent enjoyments that Chriſt vouchſafes to his people on this day! O the diſcoveries of Grace! O the exerciſe of Grace! O the increaſe of Grace, the progreſs in Grace! O the comforts of Grace that God vouchſafes to his Choſen on this day! Experience ſhews that the right ſanctifying of the Sabbath, is a powerful means under Chriſt to ſanctifie us, and to increaſe our faith, and raiſe our hope, and inflame our love, and to kindle our zeal, and to enlarge our deſires, and to melt our hearts, and to weaken our ſins. But,
Twelfthly and laſtly, Conſider this, that a right ſanctifying of the Sabbath will croſs Satans grand deſign, it will ſpoil his plot, his maſter-piece. Satan is a deadly enemy to the right ſanctifying of the Sabbath, witneſs the many temptations that many Chriſtians are more troubled with on this day, then they are on any other day in the whole week; and witneſs the many vain, wandring, and diſtracting thoughts that many precious Chriſtians are more afflicted with on this day, then they are on all the days of the week beſide; and witneſs that high and hot oppoſition that he in his inſtruments Rev. 2. 10.makes againſt the ſtricteſt obſervers of that day; and witneſs his conſtant prompting and ſpurring ſuch on to the prophanation of the Sabbath, whoſe examples are moſt dangerous, and encouraging to wicked men, as Magiſtrates, Miniſters, Parents, and Maſters, &c. and witneſs his ſtrong endeavours, conſtant attempts, crafty devices, and deep policies that he has made uſe of in all the Ages of the World, to keep people off from a religious obſervation of the Sabbath; yea, and to make them more wicked on that day, then on any other day of the week: May I not ſay then on all other days of the week? I have been the longer upon this ninth Particular, partly becauſe of the weightineſs of it, and partly to encourage the Reader to a more cloſe and ſtrict obſervation of the Sabbath, and partly to juſtifie thoſe that are conſcientious obſervers of it, and partly to juſtifie the Lord in turning London into aſhes for the horrible prophanation of his day.
The Sabbath-day is the Queen of days, ſay the Jews. The The Sabbath-day differs as much from the reſt of the days, as the wax doth to which a Kings Great Seal is put, from ordinary wax.Sabbath-day among the other days, is as the Virgin Mary among Women, ſaith Auſtin. Look what the Phenix is among the Birds, the Lyon among the Beaſts, the Whale among the Fiſhes, the Fire among the Elements, the Lilly among the Thorns, the Sun among the Stars, that is the Sabbath-day to all other days; and therefore no wonder, if God burn ſuch out of their habitations, who have been prophaners of his day. Ah London! London! were there none within nor without thy Walls that made light of this Inſtitution of God, and that did offer violence to the Queen of days by their looſeneſs and prophaneneſs, by their ſitting at their doors, by their walking in Moor-fields, by their ſportings and wreſtlings there, and by their haunting of Ale-houſes and Whore-houſes, their toſſing of Pots and Pipes, when they ſhould have been ſetting up God, and Chriſt, and Religion in their Families, and mourning in their Cloſets for the ſins of times, and for the afflictions of poor Joſeph? How did the wrath and rage of King Ahaſuerus ſmoak againſt Haman, Eſth. 7. 8, 9, 10.when he apprehended that he would have put a force upon the Queen? And why then ſhould we wonder to ſee the wrath of the Lord break forth in ſmoak and flames againſt ſuch a generation, that put a force upon his day, that prophaned his day, the Queen of days? Ah Sirs! you have greatly prophaned and abuſed the day of the Lord; and therefore why ſhould any marvel, that the Lord has greatly debaſed you, and laid your glory in duſt and aſhes? In theſe late years, how has prophaneneſs, like a flood, broke in upon us on the Lords day? and therefore it highly concerns all the prophaners of the day of the Lord, to lay their hands upon their hearts, and to ſay, the Lord is righteous, the Lord is righteous, though he has laid our habitations deſolate. Who is ſo great a ſtranger in our Engliſh Iſrael, as not to know that God was more diſhonoured on the Sabbath-day (within and without the Walls of London) then he was in all the other ſix days of the week? and therefore let us not think it ſtrange, that ſuch a fire was kindled on that day, as has reduced all to aſhes. What Antick habits did men and women put on, on this day? what frothy, empty, airy diſcourſes and intemperance was to be found at many mens Tables this day? How were Ale-houſes, Stews, and Moor-fields filled with debauched ſinners this day? No wonder then, if London be laid deſolate. Now this abominable ſin of open prophaning the Sabbaths of the Lord, I cannot with any clear evidence charge upon the people of God, that did truly fear him within or without the Walls of London. For firſt, they did lament and mo…rn over the horrid prophanation of that day. Secondly, I want eyes (at preſent) to ſee how it will ſtand either with the truth of Grace, or ſtate of Grace, for ſuch as are real Saints to live in the open prophanation of Gods Sabbaths. Thirdly, becauſe an ordinary prophaning of the Lords Sabbaths, is as great an Argument of a prophane heart, as any that can be found in the whole Book of God. Fourthly, becauſe Sabbath-days are the Saints Market-days, Prov. 10. 5. Prov. 17. 16. Iſa. 25. 6. Math. 5. 47.the Saints harveſt-days, the Saints ſummer-days, the Saints ſeed-days, and the Saints feaſting-days; and therefore they will not be ſuch fools as to ſleep away thoſe days, much leſs will they preſume to prophane thoſe days, or to toy and trifle away thoſe days of Grace. Fifthly, what ſingular thing do they more then others, if they are not ſtrict obſervers and conſcientious ſanctifiers of the Lords day. …ixthly and laſtly, of all the days that paſs over a Chriſtians head in this world, there are none that God will take ſuch a ſtrict and exact account of, as of Sabbath-days; and therefore it highly concerns all people to be ſtrict obſervers and ſerious ſanctifiers of that day. Now upon all theſe accounts, I cannot charge ſuch throughout Saints as lived within or without the Walls of London, with that horrid prophanation of the Sabbath as brought the late fiery Diſpenſation upon us, and that turned a glorious City into a ruinous heap. Whatever there was of the hand of man in that dreadful Conflagration, I ſhall not now attempt to divine, but without a peradventure, it was Sabbath-guilt which threw the firſt Ball that turned London into flames and aſhes. When fire and ſmoaking was on Mount Sinai, God was there; but when London was in Exod. 19. 18.flames and ſmoak, Sabbath-guilt was there. Doubtleſs all the power of Rome and Hell ſhould never have put London into flames, had not Londons guilt kindled the firſt coal. But,
We come now to the Uſe and Application of this important Point.
Tenthly, The prophaneneſs, lewdneſs, blindneſs, and 10.wickedneſs of the Clergy, of them in the Miniſtry, brings the Judgment of Fire, and provokes the Lord to lay all waſte before him, Zeph. 3. 4-6. Her Prophets are light and treacherous perſons, her Prieſts have polluted the Sanctuary, they have done violence to the law, I have cut off the nations, their towers are deſolate, I have made their ſtreet w…ſte, that none paſſeth by, their cities are deſtroyed, ſo that there is no man, that there is none inhabitant. Their Prophets and Prieſts were raſh, heady, and unſtable perſons, they were light, faithl…ſs men (or men of faithleſneſs, as the Hebrew runs) They were neither faithful to God, nor faithful to their own Souls, nor faithful to others Souls; they invented and feigned Propheſies of their own, and then boldly maintained them, and impoſed them upon their Hearers: they were prophane and light in their carriages, they fitted their Doctrines to all fancies, humours, parties, and times; they betrayed their truſt, they betrayed the lives of men into the hand of divine Juſtice, and the Souls of men into the hands of Satan; they polluted the Sanctuary, they polluted the Holy things of God, by managing of his Worſhip and Service in a prophane carnal way, and with a light, ſlight, perfidious ſpirit, and by perverting the true ſenſe of the Law in their ordinary teaching of the people. They did violence to the Law, or they contemned, removed, or caſt away the Law, as the Ori…inal run…: the Hebrew word here uſed, ſignifies alſo to raviſh. Their Prophets and Pſal. 50. 17.Prieſts did raviſh the Law of God by corrupting the Law, and by putting falſe gloſſes upon it, and by turn…ng of it int… ſuch ſhapes and ſenſes as would beſt ſuit the times, and pleaſe the humours of the people. Now for theſe abominations of their Prophets and Prieſts, God denounces a dreadful Wo againſt the City of Jeruſalem in verſ. 1. Wo to her that is filthy and polluted, to the oppreſſing city, Lam. 4. 11-13. The Lord hath accompliſhed his fury, he hath poured out his fierce …nger, and hath kindled a fire in Zion, and it hath devoured …he foundation thereof. For the ſins of her Prophets and the iniquity of her Prieſts, that have ſhed the blood of the juſt in the midſt of her. God ſent a conſuming flame into Jeruſalem, which did not only burn the tops of their houſes, but alſo the foundations themſelves, leaving no mark whereby they might know where their houſes ſtood, nor any hopes of building them up again. But why did God kindle ſuch a devouring fire in Jeruſalem, which was one of the World wonders, and a City that was not only ſtrong in ſituation and building, and deemed impregnable, but a City that was Gods own Seat, the Palace of his Royal reſidence; yea, a City that the Lord had for many years, to the admiration of all the world, pow…rfully and wonderfully protected againſt all thoſe furious …ſſaults that were made upon her by her moſt potent and mighty Adverſaries? Anſw. For the ſins of her Prophets, …nd the iniquities of her Prieſts, as God himſelf teſtifies, who can neither dye nor lye. You may ſee this further confirmed, if you pleaſe but ſeriouſly to ponder upon theſe Scriptures, Mich. 2. 11. Iſa. 30. 10, 11. Jer. 5. ult. Hoſ. 4. 9. Iſa. 9. 16. Lam. 2 14. Ezek. 3. 18.Ezek. 22. 25, 26. 31. Jer. 23. 11. 14, 15. 39, 40. Look as the body Natural, ſo the body Politick cannot be long in a good conſtitution, whoſe more noble and eſſential parts are in a conſumption. The enormities of Miniſters have the ſtrongeſt influence upon the ſouls and lives of men, to make them miſerable in both worlds. Their falls will be the fall and ruine of many; for people are more prone to live by Examples then by Precepts, and to mind more what the Miniſter does, then what he ſays: Praecépta docent, exempla movent, Precepts may inſtruct, but Examples do perſwade. The Complaint is ancient in Seneca, That commonly men Seneca de vita beata, cap. 1.live, not ad rationem, but ad ſimilitudinem. The people commonly make the Examples of their Miniſters the Rules of their Actions; and their Examples paſs as current among them, as their Princes Coyn. The Common-people are like tempered Wax, eaſily receiving impreſſions from the Seals of their Miniſters vices. They make no bones of it to ſin by preſcription, and to damn themſelves by following the lewd Examples of their Miniſters. The Vulgar unadviſedly take up crimes on truſt, and periſh by following of bad Examples. I will leave the ſerious Reader to make ſuch Application as in prudence and conſcience he judges meet. But,
Eleventhly, Sometimes the ſins of Princes and Rulers bring the fiery Diſpenſations of God upon Perſons and Places, Jer. It is a ſtrange ſaying in Lipſius, viz. That the names of all good Princes may eaſily be engraven or written in a ſmall Ring. Lipſ. de Conſtantia, lib. 2. cap. 25.38. 17, 18, 23. Then ſaid Jeremiah unto Zedekiah, Thus ſaith the Lord the God of Hoſts, the God of Iſrael, if thou wilt aſſuredly go forth unto the King of Babylons Princes, then thy ſoul ſhall live, and this city ſhall not be burnt with fire, and thou ſhalt live and thine houſe. But if thou wilt not go forth to the King of Babylons Princes, then ſhall this city be given into the hands of the Chaldeans, and they ſhall burn it with fire, and thou ſhalt not eſcape out of their hand, but ſhalt be taken by the hand of the King of Babylon, and thou ſhalt cauſe this city to be burnt with fire: O… as the Hebrew runs, Thou ſhalt burn this city with fire, that is, thou by thy obſtinacy wilt be the means to procure the burning of this City, which by a rendition of thy ſelf, thou mighteſt have ſaved. So Jer. 34. 2. 8, 9, 10, 11. compared with Chap. 37. 5. to verſ. 22. Judges and Magiſtrates are the Phyſitians of the State (ſaith B. Lake in his Sermon on Ezra) and ſins are the diſeaſes of it; what skills it, whether a Gangrene begins at the head or the heel, ſeeing both ways it will kill, except this be the difference, that the head being nearer the heart, a Gangrene in the head will kill ſooner then that which is in the heel: Even ſo will the ſins of great Ones overthrow a State ſooner then thoſe of the meaneſt ſort, 2 Sam. 24. 9. to verſ. 18. But,
Twelfthly, The abuſing, mocking, and deſpiſing of the Meſſengers of the Lord, is a ſin that brings the fiery Diſpenſation Turn to theſe two pregnant Texts, and ponder ſeriouſly upon them; for they ſpeak cloſe in the caſe.upon a People, 2 Chron. 36. 15, 16, 17, 18, 19 Math. 23. 34. 37, 38. Behold your houſe is left unto you deſolate. Here is uſed the preſent for the future, to note the certainty of the deſolation of their City and Temple, and their own utter ruines: and about forty years after the Romans came and burnt their City and Temple, and laid all waſte before them. They had turned the Prophets of the Lord out of all, and therefore the Lord reſolves to turn them out of all. O Sirs! will you pleaſe ſeriouſly to conſider theſe ſix things. Firſt, that all faithful, painful, conſcientious Miniſters or Meſſengers of the Lord, are great Inſtruments in the hand of the Lord for ſtopping or ſteming the tide of all prophaneneſs and wickedneſs in a Land, which bring all deſolating Iſa. 58. 1.and deſtroying Judgments upon Cities and Countries. 2. For converting Souls to God, for turning poor ſinners from Acts 26. 15, 16, 17, 18. Dan. 12. 3.darkneſs to light, and from the power of Satan to Jeſus Chriſt. 3. For promoting of Religion, Holineſs, and Godlineſs in mens hearts, houſes, and lives, which is the only way under Heaven to render Cities, Countries, and Kingdoms ſafe, happy, and proſperous. 4. For the weakning of the Kingdom of Satan and Antichriſt, the weakning of whoſe Kingdom is the glory, ſafety, and ſecurity of the Land. 5. For the turning away of wrath, either felt or feared. 6. For the bringing down of the greateſt, weightieſt, and nobleſt of James 5. 16, 17, 18.temporal favours and bleſſings upon Cities and Countries, as might be proved from ſcores of Scripture. And therefore The firſt on the 24. of Auguſt, and the other on the 2. of September.never marvel, if God revenges the abuſes done to them in flames of fire. It was on a Sabbath that the publick liberty of the painful, faithful Miniſters of London was terminated and came to an end, and it was on a Sabbath that London was burnt.
Thirteenthly, Shedding of the blood of the Juſt, is a crying ſin that brings the Judgment of Fire, and lays all deſolate, Ezek. 35. 4, 5. 7. I will lay thy cities waſte, and thou See Ezek. 21. 28. 31, 32. And Chap. 25. 3, 4, 5.ſhalt be deſolate, and thou ſhalt know that I am the Lord. Becauſe thou haſt had a perpetual hatred (or hatred of old) and haſt ſhed the blood of the children of Iſrael by the force of the ſword in the time of their calamity, in the time that their iniquity had an end. Thus will I make mount Seir moſt deſolate, and cut off from it him that paſſeth out, and him that returneth. Verſ. 10. Becauſe thou haſt ſaid theſe two nations and theſe two countries ſhall be mine, and we will poſſeſsit, whereas the Lord was there. Verſ. 11. Therefore as I live, ſaith the Lord God, I will even do according …o thine anger, and according to thine envy which thou haſt uſed out of thy hatred againſt them: and I will make my ſelf known among them when I have judged thee. Verſ. 12. And thou ſhalt know that I am the Lord, and that I have heard all thy blaſphemies which thou haſt ſpoken againſt the mountains of Iſrael, ſaying, They are laid deſolate, they are given us to conſume (or devour.) Verſ. 13. Thus with your mouth you have boaſted againſt me, and have multiplied your words againſt me, I have heard them. Verſ. 14. Thus ſaith the Lord God, when the whole earth rejoyceth I will make thee deſolate. Verſ. 15. As thou didſt rejoyce at the inheritance of the houſe of Iſrael, becauſe it was deſolate, ſo will I do unto thee, Thou ſhalt be deſolate, O mount Seir, and all Idumea, even all of it, and they ſhall know that I am the Lord. The Edomites were deadly enemies to the Iſraelites, their hatred was old and ſtrong, and active againſt them; and they took hold on all occaſions wherein they might expreſs their rage and cruelty againſt them, both in words and works. And therefore Pſal. 137. 7.when the Babylonians took Jeruſalem, they cryed, Raſe it, Raſe it, even to the foundation thereof. When the Babylonians entred Jeruſalem, many of the Jews fled to the Edomites for ſuccour, they being their brethren; but inſtead of ſheltring them, they cruelly deſtroyed them, and greatly inſulted over them, and were glad of all opportunities wherin they might vent all their rage and malice againſt them, that ſo they might the better ingratiate themſelves with the Babylonians. Now for theſe cruel practices and barbarous ſeverities of theirs towards the poor, afflicted, and diſtreſſed Iſrael of God, God is reſolved to bring utter deſolation upon them. Verſ. 3. Thus ſaith the Lord God, Behold, O mount Seir, I am againſt thee, and I will ſtretch out my hand againſt thee, and I will make thee moſt deſolate: Or as the Hebrew is, Shemamah Ʋmeſhammah, deſolation and deſolation. Now this doubling of the Hebrew word ſhews the certainty of their deſolation, the ſpeedineſs of their deſolation, and the greatneſs and throughneſs of their deſolation, Jer. 26. 14, 15. See verſ. 8, 9. 11.As for me, behold, I am in your hand, do with me as ſeemeth good and meet unto you. But know ye for certain, that if you put me to death, ye ſhall ſurely bring innocent blood upon your ſelves, and upon this city, and upon the inhabitants thereof. That was good counſel, which Tertullian gave Scapula a Pagan Perſecutor. God will ſurely make Inquiſition for our blood, therefore (ſaith he) if thou wilt not ſpare us, yet ſpare thy ſelf; if not thy ſelf, yet ſpare thy Country, which muſt be reſponſible when God comes to viſit for blood. So Lam. 4. 11. 12, 13. The Lord hath accompliſhed his fury, he hath poured out his fierce anger, and hath kindled a fire in Zion, and it hath devoured the foundations thereof. The Kings of the earth, and all the inhabitants of the world would not have believed that the adverſary and the enemy ſhould have entred into the gates of Jeruſalem. For the ſins of her Prophets, and the iniquities of her Prieſts, that have ſhed the blood of the juſt in the midſt of her. The Prophets and the Prieſts enraged the people againſt them, and ingaged the Civil Power againſt the juſt and the innocent, to the ſhedding of their blood. But this innocent blood could not be purged away but by fire. To ſhed the blood of the Juſt is a moſt crying ſin, and that for which God has turned the moſt glorious Cities in the World into aſhes. Jerom upon the Text ſaith, that the Prophets and Prieſts ſhed the blood of the Juſt in the midſt of Jeruſalem, by drawing them into errour, which is to the deſtruction of the Soul. But Calvin upon the Text well obſerves this cannot ſtand, becauſe juſt men are not ſo deſtroyed; but the w…cked only that take no heed to their falſe teaching. Therefore (ſaith he) the true Prophets of God are meant by the juſt, for whom they had Priſons, Dungeons, and Stocks to put them into; and ſometimes ſtoning, or otherwiſe, tumults, which they ſtirred up among the people, whereby their blood was ſhed.
Rome has much of the blood of the Saints upon her skirts, and for this very ſin ſhe ſhall be utterly burnt with fire, as you may ſee at large, if you will pleaſe to read the 18. Chapter Rev. 16. 6. Rev. 17. 6. Rev. 19 2. Rev. 18. 24.of the Revelations at your leiſure. Though Rome was a Cage of unclean Birds, and full of all manner of abominations; yet the ſin that ſhall at laſt burn her to aſh…s, is the blood of the Saints: mark, though the people of God are in Babylon, and may partake of her Plagues, and fall under the fiery Diſpenſation with her; it is not the ſins of the Saints but the ſins of Babylon that bring the Judgment of Fire upon Babylon. Mark, the people of God may live in a City that may be burnt to aſhes, and yet their ſins may not be the procuring cauſes of that Judgment. Lot lived in Sodom, and Gen. 19.had his failings and infirmities as well as other Saints; but it was not his ſins that brought the Judgment of Fire upon that City, but the ſins of the Citizens, as the Scripture aſſures us.
But you may ſay, Pray, Sir, why is God ſo ſevere as to turn ſtately Cities, rich and populous Cities, great and glorious Cities into a ruinous heap, for ſhedding the blood of the Juſt? Anſw. Becauſe next to the blood of Chriſt, the blood of the Juſt is the moſt precious blood in all the world. Mark, there are theſe nine things that ſpeak out the preciouſneſs of the blood of the Juſt.
Firſt, Clear and plain Scriptures ſpeak out the blood of the Saints to be precious. He ſhall redeem their ſoul from deceit Pſal. 73. 32, 33. Pſal. 72. 14.and violence, and precious ſhall their blood be in his ſight. And ſo Pſal. 116. 15. Precious in the ſight of the Lord is the death of his Saints. But,
Secondly, The cry of their blood reaches as high as Heaven, and this ſpeaks it out to be precious blood, Gen. 4 10, 11. Crying is aſcribed to blood by a figurative ſpeech.The blood of one Abel had ſo many tongues as drops, and every drop a voice to cry for vengeance, and the cry of his blood did ſtrongly ingage the Juſtice of God to puniſh it. Rev. 16. 6. Give them blood to drink, for they are worthy. But,
Thirdly, Gods curſing their bleſſings, who have ſhed the blood of his Saints, ſpeaks out their blood to be precious blood, Gen. 4. 10, 11. And now art thou curſed from the earth, which hath opened her mouth to receive thy brothers blood from thy hand. Now this is added by the way. 1. To aggravate the ſin of Cain. 2. To ſhew the fitneſs of the puniſhment: 'tis as if he had ſaid, the earth did, as it were, in compaſſion receive into her boſom that blood which thou didſt cruelly and wickedly ſhed; and therefor… out of the earth (which hath ſucked in by the pores thereof thy brothers blood) ſhall ſpring a curſe that ſhall plague thee for ſhedding that blood. The earth which was created for thy bleſſing and ſervice, ſhall execute this curſe againſt thee in vengeance, not yielding thee the fruits which otherwiſe it would have done. As is expreſſed in verſ. 12. When thou tilleſt the ground, it ſhall not henceforth yield unto thee her ſtrength. (Heb. It ſhall not go on to give thee its ability.) This was a ſecond curſe, whereby the earth became worſe for Cains ſin then it was for Adams Now if this curſe were not general; yet doubtleſs it was a particular curſe upon Cains portion: ſo that whereſoever, or whenſoever he ſhould till the earth as a Hu…bandman, the earth by its barrenneſs ſhould upbraid him as a Murderer. But,
Fourthly, Gods pouring out of the blood of the wicked as water is poured out upon the ground, to prevent the effuſion of his Childrens blood, ſpeaks out their blood to be precious Iſa. 43. 4, 5.blood. At the Red-ſea God made way, not only through the Sea, but alſo through the blood of the Egyptians Exod. 14.to preſerve the blood and lives of his poor people. God, to …reſerve the lives and blood of his people, deſtroys a hundred four-ſcore and five thouſand of Zenacheribs Army by the Iſa. 37. 36.hand of his Angel in one night. And you know in Eſthers Eſth. 9.time, how God made way for the preſervation of the lives and blood of his people through the blood of Haman his Sons, and the reſt of their enemies that hated them. I might give you twenty other Scriptures to the ſame purpoſe, but enough is as good as a Feaſt. But,
Fifthly, The ſtrict Inquiſition that God has made after the blood of the Juſt in all Ages of the World, argues the preciouſneſs of their blood, Pſal. 9. 12. When he maketh inquiſition for blood, he remembreth them, he forgetteth not the cry of the humble. Did not Pharaoh, Ahab, Jezabel, Haman, Herod, Amalek, Moab, Ammon, Zenacherib, &c. find by woful experience, that God did make a ſtrict Inquiſition after the blood of the Juſt. And ſo did thoſe men of violence, who ſhed the blood of the Juſt in the primitive times, &c. But,
Sixthly, The ſpeedy and dreadful Vengeance of God upon ſuch as have ſhed the blood of the Juſt, ſpeaks out their blood to be precious in his eyes, Pſal. 55. 23. But thou, O God, ſhalt bring them down into the pit of deſtruction, bloody and deceitful men ſhall not live out half their days, Pſal. 94. 21-23. They gather themſelves together (Heb. Run by troops as thieves do) againſt the ſoul of the righteous, and condemn the innocent blood: he ſhall bring upon them their own iniquity, and ſhall cut them off in their own wickedneſs; yea, the Lord our God ſhall cut them off. Richard the III. and Q. Mary were cruel Princes, and ſhed the blood of the Juſt, and they had the ſhorteſt Reign of any ſince the Conqueſt.
Charles the IX. was a great ſhedder of the blood of the Hiſtory of France, pag. 791. to pag. 798.Juſt, he had a deep hand in the Maſſacre of the Proteſtants in Paris, and in other Parts of his Kingdom, he glutted himſelf with the blood of the Juſt, and gloried greatly in their ruines. In his latter days he was ſurpriſed with a great debility and tormenting pains in his body, after a great effuſion Pag. 808, 809.of blood which iſſued out by all the paſſages of his body, he breathed forth his wretched Soul. Oh the horrid butcheries that were committed and commanded by this bloody Prince his Reign, throughout his whole Realm! but at laſt divine Vengeance overtook him, and he dyed wallowing in his own blood, &c.
The Duke of Guiſe, next to the King, had the greateſt Pag. 793, 794.hand in the Maſſacre of the Proteſtants, he was a moſt barbarous Prince, and at laſt he falls by barbarous hands; for he being called by Revoll Secretary to Henry the III to come to the King into his Cabinet, as he lifted up the Tapeſtry Page 867.with one hand to enter, he was charged with Swords, Daggers, and Partiſans, and ſo dyed by the hands of Murderers. He that had murthered many thouſands of the Proteſtants, was at laſt murthered by men of his own Religion.
Henry the III. King of France, was a moſt cruel Enemy to French Hiſtory, pag. 879, 880.the Proteſtants, and he was by James Clemmont a Monk, ſtabbed in the ſame Chamber, and on the ſame day wherein he had helped to contrive the French Maſſacre. Doubtleſ God will one day reckon with France for all that Proteſtan… blood that they have ſhed.
Maximinus was a great Perſecutor of the people of God, he ſet forth a Proclamation ingraven in Braſs for the utter Hiſtory of the Council of Trent, pag. 417.aboliſhing of Chriſt and his Religion; he was at laſt eaten up of Lice. The ſame Judgment befel Philip King of Spain, who ſwore he had rather have no Subjects then Lutheran Subjects; and when he had narrowly eſcaped drowning in a ſhipwrack, he ſaid, he was delivered of God to rout off Lutheraniſm, which he preſently began to do, but God ſoon cut him off.
Thomas Blavar, one of the Privy Counſellors of the King of Scots, was a ſore Perſecutor of the people of God in that Theatrum Hiſtoricum.Land; when he lay on his dying-bed he fell into deſpair, and cryed out, that he was damned, he was damned: and when the Monks came about him to comfort him, he cryed out upon them, ſaying, That their Maſſes and other traſh would do him no good; for he never believed them, but all that he did was for love of money, and not of Religion, not reſpecting or believing that there was either a God or a Devil, a Hell or a Heaven; and therefore he was damned, there was no remedy but he muſt go to Hell, and in this caſe without a ſign of repentance he dyed.
A Popiſh Magiſtrate having condemned a poor Proteſtant to death, before his execution he cauſed his tongue to be cut out, becauſe he ſhould not confeſs the truth: but the Lord did retaliate it upon him; for the next child he had, was born without a tongue.
Cardinal Creſcentius was a moſt deſperate Perſecutor of the people of God, he was the Popes Embaſſador to the Anno 1552.Council of Trent, and being one night buſie in writing to his Maſter the Pope, a huge black Dog with great flaming eyes, and long ears dangling down to the ground, appeared to him in his Chamber, and went under the Table where he ſate: Upon which the Cardinal was amazed; but as as ſoon as he had recovered himſelf, he called his Servants to put out the black Dog that was come into his Chamber: but they lookt round about his Chambers, and the next Chambers, but could find no black Dog: upon which the Cardinal fell preſently ſick with a ſtrong conceit, which never left him till his death, ſtill crying out, Drive away the black Dog, drive away the black Dog, which ſeemed to him to be climbing up his Bed; and in that humour he dyed.
After the Martyrdom of Gregory the Biſhop of Spoleta, Flacchus Phil. Lonicer.the Governour who was the Author thereof, was ſtruck with an Angel, and vomited up his entrails at his mouth, and dyed.
Mammea Agrippitus when he was fifteen years old, becauſe Cent. 3. cap. 12.he would not ſacrifice to their Idols, was apprehended at Preneſte, and whipt with Scourges, and hanged up by the heels, and at laſt ſlain with the Sword; in the midſt of whoſe torments the Governour of the City fell down dead from the Tribunal-ſeat.
Genſericus King of the Vandals (an Arrian) was a moſt Sigeb. in Chron.cruel Perſecutor of the Orthodox Chriſtians, he was poſſeſſed of the Devil, and dyed a moſt miſerable death in the year 477.
Herod the Great, who cauſed the Babes of Bethlehem to be Euſeb. Hist.ſlain, hoping thereby to have deſtroyed Chriſt, ſhortly after was plagued by God with an incurable diſeaſe, having a ſlow and ſlack fire continually tormenting of his inward parts, he had a vehement and greedy … fire to eat, and yet nothing would ſatisfie him; his inward bowels rotted, his breath was ſhort and ſtinking, ſome of his members rotted, and in all his members he had ſo violent a cramp, that nature was not able to bear it, and ſo growing mad with pain, he dyed miſerably.
Herod Antipas, who beheaded John Baptiſt, not long after Euſeb. Hiſt.falling into diſgrace with the Roman Emperor, with his inceſtuous Herodias the Suggeſter of that murther, they were baniſhed, and fell into ſuch miſery and penury, that they ended their wretched lives with much ſhame and miſery.
Herod Agrippa was a great Perſecutor of the Saints; he was Acts 12. Joſeph. Antiq. lib. 19. cap. 7.eaten up of worms in the third year of his Raign, as Joſ…phus obſerves. He went to Caeſarea to keep certain Plays in the Honour of Caeſar; the Gown he was in (as the ſame Author relates) was a Gown of Silver wonderfully wrought, and the beams of the Sun reflecting upon it, made ſo it gliſter, that it dazled the eyes of the Beholders; and when he had made an end of his ſtarched Oration in this his Bravery, his Flatterers Acts 12. 21, 22, 23.extolled him as a God, crying out, 'Tis the voice of a God, and not of a man: Whereupon he was preſently ſmitten by the Angel of the Lord, and ſo dyed with worms that eat up his Joſeph. Antiq. lib. 18. cap. 13.entrails; the blow the Angel gave him was an inward blow, and not ſo viſible to others; and his torments more and more increaſing upon him, the people put on ſack-cloth, and made ſupplication for him, but all in vain; for his pains and torments growing ſtronger and ſtronger every day upon him, they ſeparated his wretched ſoul from his loathſom body within the compaſs of five days.Euſeb. Hiſt.
Cai…phas the high Prieſt, who gathered the Councel, and ſuborned falſe Witneſs againſt the Lord Chriſt, was ſhortly after put out of his Office; and one Jonathan ſubſtituted in Euſeb. Hiſt. lib. 2. cap. 7.his room, whereupon he killed himſelf.
Not long after Pontius Pilate had condemned our Lord Chriſt, he loſt his Deputiſhip, and Caeſars favour; and being fallen into diſgrace with the Roman Emperour, and baniſhed by him, he fell into ſuch miſery, that he hanged himſelf.
Oh the dreadful Judgments that were inflicted upon the chief Actors in the Ten Perſecutions! Shall I give you a brief account of what befel them?
Nero that Monſter of men, who raiſed the firſt bloody Perſecution (to pick a quarrel with the Chriſtians) he ſet the City of Rome on fire, and then charged it upon them; under which pretence he expoſes them to the fury of the people, who cruelly tormented them, as if they had been common burners and deſtroyers of Cities, and the deadly enemies of mankind; yea, Nero himſelf cauſed them to be apprehended and clad in wild beaſts skins, and torn in pieces with Dogs, others were crucified, ſome he made Bonfires of to light him in his night-ſports: To be ſhort, ſuch horrid cruelty he uſed towards them, as cauſed many of their enemies to pity them. But God found out this wretched Perſecutor at laſt; for being adjudged by the Senate an enemy to mankind, he was condemned to be whipt to death, for the prevention whereof he cut his own throat.
Domitian the Author of the ſecond Perſecution againſt the Chriſtians, having drawn a Catalogue of ſuch as he was to kill, in which was the name of his own Wife and other friends: upon which he was by the conſent of his Wife ſlain by his own Houſhold-ſervants with Daggers in his Privy-Chamber; his body was buried without Honour, his Memory curſed to poſterity, and his Arms and Enſigns were thrown down and defaced.
Trajan raiſed the third Perſecution againſt the Church; he was continually vexed with Seditions, and the vengeance of God followed him cloſe. For firſt, he fell into a Palſie, then loſt the uſe of his ſenſes; afterwards he fell into a Dropſie, and dyed in great anguiſh.
Adrian being vexed with great and perpetual Commotions in his life, dyed with much anxiety.
Maximinus being declared an Enemy by the Senate, was killed in his own Tent.
Decius by the Goths (in their firſt Invaſion of the Empire) with his whole Army was cut off.
Valerianus was overcome by the Perſians, and made uſe of by Sapor, as a Stirrup for his foot, when he went to take Horſe.
Julian in his height of contempt againſt Chriſt, was deadly wounded in Battel againſt the Perſians, and throwing his blood in the Air, dyed with that deſperate expreſſion in his mouth, Viciſti tandem Galilaee.
Valentius being a great Favourer of the Arrians, and a great Perſecutor of the Orthodox (the Arrians exceeding the Euſeb. Hiſt. lib. 9. cap. 8. The Chriſtians compared his deſtruction in the water to Pharaoh's drowning in the Red Sea.Heathens in cruelty) was in Battel againſt the Goths in Thracia wounded, and being carried to a houſe that was near, it was ſet on fire by the Enemy, in which he miſerably periſhed.
Maxentius and his chief Officers being put to flight on the other ſide of the River Tyber by Conſtantine, was neceſſitated to return by a Bridge whereupon he had made devices in a ſecret way to have drowned Conſtantine, by which he and thoſe that were with him were drowned in the River: upon which occaſion the Chriſtians took occaſion to ſing that word, Pſal. 9. 16. The Lord is known by the judgments which he exceuteth, the wicked is ſnared in the work of his own hand: And that word, Pſal. 7. 15. He made a pit and digged it, and he himſelf is fallen into it.
Diocleſian being ſent for by Conſtantine upon ſuſpicion, choſe rather to poyſon himſelf then to ſee him.
Maximianus Herculeus endeavouring again to recover his Authority, was diſcovered in his deſign by his Daughter Conſtantines Wife: whereupon he was purſued and beſieged by Conſtantine, and was either killed, or during the Siege hanged himſelf, as is diverſly reported by ſeveral Writers.
Maximinus Jovius through intemperance becoming corpulent, was ſmitten with boils in the ſecret parts, out of which iſſued abundance of vermine; his Phyſitians were either ſuffocated by the odious ſmell of his loathſom diſeaſe, or elſe they were killed by him, becauſe they could not cure him. One of his Phyſitians told him, that it was Gods Judgment on him for perſecuting the Chriſtians, which no man could cure. At laſt he ſell under ſuch conv…tions, as forced him to confeſs, that the wrongs and injuries that he had done to the people of God, were the cauſe of that plague; and therefore being ſtruck with terror and horror, gave out Edicts, that the Perſecution ſhould ceaſe; and that Churches ſhould be builded; and that in their Meetings prayers ſhould be put up for him, as formerly uſed to be: which Edict is to be found in Euſebius. The other Tyrant in the Eaſt (to wit Maximinus who Euſeb. Hiſt. lib. 8. cap. 29.was called Caeſar) had been induſtrious to invent cruel tortures for the Chriſtians, eſpecially to pull out their eyes: but at laſt he was defeated, and in a baſe habit made to hide himſelf, and afterwards he was purſued by ſuch a ſickneſs which made both his eyes to drop out of his head, by which Judgment he was neceſſitated to confeſs, that the God of the Chriſtians was the only true God, and that he had been miſtaken concerning the gods whom he choſe to worſhip; which words Euſeb. de vita Conſtantini, lib. 2. cap. 52.were uttered by him when he was even expiring, as Euſebius teſtifies. By all theſe dreadful Inſtances, you may run and read that heavy Vengeance that has been inflicted upon thoſe who have ſhed the blood of the Juſt.
Foelix Earl of Wartenburge was a great Perſecutor of the Saints, and did ſwear that ere he dyed, he would ride up to the Spurs in the blood of the Lutherans: but the very ſame night wherein he had thus ſworn and vowed, he was choaked with his own blood.
The Judgments of God were ſo famous and frequent upon thoſe that did ſhed the blood of the Saints in Bohemia, that it was uſed as a Proverb among the Adverſaries themſelves, That if any man be weary of his life, let him but attempt againſt the Picardines (ſo they called the Chriſtians) and he ſhould not live a year to an end.
Sir Thomas Moor, once Lord Chancellor of England, was a ſworn Enemy to the Goſpel, & perſecuted the Saints with fire and faggot; and among all his praiſes he reckons, this is the chiefeſt: That he had been a Perſecutor of the Lutherans, i. e. the Saints: but what became of him? he was firſt accuſed of Treaſon, and then condemned, and at laſt beheaded.
Judge Morgan was a great Perſecutor of the people of God; but ſhortly after he had paſſed the Sentence of Condemnation upon that vertuous Lady, the Lady Jane Grey, he fell mad, and in his mad raving fits, he would continually cry out, Take away the Lady Jone, take away the Lady Jane from me: and in that horror he ended his wretched life.
Drahomiza, after the death of her Husband, uſurped the Government of Bohemia, and was a cruel Perſecutor of the people of God; but by a righteous hand of God it ſo fell out, that on that very place where the Miniſters bones lay unburied, the earth opened of it ſelf, and ſwallowed her up alive with her Chariot, and thoſe that were in it: which place is now to be ſeen before the Caſt'e of Prague. There is no end of Inſtances of a later date. But,
Seventhly, The ſtrange, miraculous, and wonderful preſervation of the lives and blood of the Juſt, ſpeaks out their Heſiod ſpeaks of thirty thouſand Demi-Gods that were keepers of men; but what are ſo many thouſand Gods to that one God that neither ſlumbers nor ſleeps, but day and night keeps his people as the apple of his eye, Zeph. 5. 8. As his Jews, Mal. 3. 17. that keeps them in his Pavilion, as a Prince his Favourite, Pſal. 31. 20.blood to be precious blood. Who can ſum up the many Miracles of divine Love, Power, Wiſdom, and Care, &c. that God manifeſted in the preſervation of Joſeph in the Priſon, Jeremiah in the Dungeon, Daniel in the Den, and the three Children in the fiery Furnace, and not ſay, ſurely the blood of the Saints is very precious in the eyes of the Lord? I have read of a certain Witch that ſent her Spirits to kill Ambroſe; but they returned her this Anſwer, That God had hedged him in as he did Job, and therefore they could not touch him, they could not hurt him. Another came with a drawn Sword to his Bed-ſide to have killed him, but he could not ſtir his hand, till repenting, he was by the prayer of Ambroſe reſtored to the uſe of his hand again. For Luther (ſaith my Author) a poor Fryar to ſtand it out againſt the Pope and all the Power of Rome, was a great miracle, and that he ſhould prevail againſt all that Power, was a greater, and that after all, he ſhould dye in his bed, was the greateſt of all. There are many thouſand Inſtances more of the like nature, but enough is as good as a Feaſt.
Eighthly, The ſpiritual Judgments that God hath given ſuch up to, who have ſhed the blood of the Juſt, ſpeaks out their blood to be precious blood. Oh the dreadful horrors and amazing terrors of conſcience that ſuch have been given up to! Take a few Inſtances among the many that might be given. The Vaivod that had betrayed Zegeden a godly man, profeſſed to Zegedine; that he was ſo haunted with Apparitions Cicero.and the Furies of his own Conſcience, that he could not reſt day nor night. Dionyſius a cruel Tyrant, a bitter Enemy Conſcience is Gods Preacher in the boſom. Conſcience is mille teſtes, a thouſand witneſſes for or againſt a man. Conſcience hath a good memory.to all good men and good things, was ſo troubled with fear and horror of conſcience, that not daring to truſt his beſt friends with a Raſor, he uſed to ſindge his beard with burning coals. A ſleepy conſcience, when awakned, is like a ſleepy Lyon, when he awakes he roars and tears his prey. It is like Prometheus Vultur, it lyes ever gnawing. Sin brings a ſtain and a ſting. Horror of conſcience meets a man in the dark, and makes him leap in the night, and makes him quake in his ſleep, and makes him ſtart in every corner, and makes him think every buſh is a man, every man a Devil, and every Devil a Meſſenger to fetch him quick to Hell. By this Theodorick ſaw the face of a man in the mouth of a fiſh. N…ſſus heard the noiſe of murther in the voice of birds. Saundes ran diſtracted over the Iriſh Mountains. This made Cain wander, Saul ſtab himſelf, Judas hang himſelf, Arius empty his bowels at the ſtool, Latomus cry deſperately, he was damned, he was damned, and Julian confeſs, that he was conquered. It makes man, the Lord of all, to be Slave to all. Lord, what is man? Certainly 'tis better with Evagrius to lye ſecure on a bed of ſtraw, then to have a turbulent conſcience on a bed of Doune, having Curtains emboſſed with Gold and Pearl. But,
Ninthly and laſtly, The ſhedding of the blood of the Juſt, is a ſin of ſo high a cry, and ſo deep a dye, that for it God is reſolved (except men repent) that he will ſhut them out Gal. 5. 21. Rev. 21. 8. Rev. 22. 15. 1 Joh. 3. 15. Math. 22. 7.of the higheſt Heaven, and caſt them down to the loweſt Hell, as you may ſee by comparing the Scriptures in the Margine together; and therefore certainly the blood of the Juſt is moſt precious blood. Now ſeeing that the blood of the Juſt is ſuch precious blood, who will wonder, if God ſets ſuch Cities, and Towns, and Countries into a flame about their ears, upon whoſe skirts the blood of the Juſt is to be found? Joſephus ſpeaking of the deſolation of Jeruſalem, ſaith, Becauſe they have ſinned againſt the Lord God of their Fathers in ſhedding the blood of juſt men and innocents that were within thee, even in the Temple of the Lord, therefore are our ſorrowful ſighings multiplied, and our weepin…s daily increaſed 'Twas the blood of the juſt, the blood of the innocents that turned Jeruſalem into aſhes.
I have read of one Rabbi Samuel, who ſix hundred years ſince writ a Tract in form of an Epiſtle to Rabbi Iſaac Maſter of the Synagogue of the Jews, wherein he doth excellently diſcuſs the cauſe of their long Captivity and extream miſery, and after that he had proved, that it was inflicted for ſome grievous ſin, he ſheweth that ſin to be the ſame which Amos ſpeaks of. For three tranſgreſſions of Iſrael, and for four I will not turn away the puniſhment thereof, becauſe they ſold the righteous for ſilver, and the poor for a pair of ſhoes. The ſelling of Joſeph he makes the firſt ſin, the worſhipping of the Calf in Horeb the ſecond ſin, the abuſing of Gods Prophets the third ſin, and the ſelling of Jeſus Chriſt the fourth ſin. For the firſt, they ſerved four hundred years in Egypt; for the ſecond, they wandred forty years in the Wilderneſs; for the third, they were Captives ſeventy years in Babylon; and for the fourth, they are held in pitiful Captivity even till this day.
When Phocas, that bloody Cut-throat, ſought to ſecure himſelf by building high Walls, he heard a voice from Heaven telling him, That though he built his Bulwarks never ſo high; yet ſin within (blood within) would ſoon undermine all. Shedding the blood of the Juſt, is a ſin that hath undermined the ſtrongeſt Bulwarks, and that hath blown up, and burnt up the moſt glorious Cities that have been in the World. And who can tell but that the blood of the Juſt that was ſhed in the Marian days, might now come up into Speeds Chronicle in Queen Mary.remembrance before the Lord? For in four years of her Reign there were conſumed in the heat of thoſe flames two hundred ſeventy ſeven perſons, viz. Five Biſhops, one and twenty Miniſters, eight Gentlemen, eighty four Artificers, one hundred Husbandmen, Servants, and Labourers, ſix and twenty Wives, twenty Widows, nine Virgins, two Boys, and two Infants. I ſay, who can tell but that the blood of theſe precious Servants of the Lord hath cryed aloud in the ears of the Lord for vengeance againſt that once glorious, but now deſolate City? Men of brutiſh ſpirits, and that are skilful to deſtroy, make no more of ſhedding the blood of the Juſt, then they do of ſhedding the blood of a Swine; but yet this hideous ſin makes ſo great a noiſe in the ears of the Lord of Hoſts, that many times he tells the World by his fiery Diſpenſations, that it cannot be purged away but by fire. And thus much for the ſins that bring the fiery Judgment: our way now to the Application is plain.