Sermon Preached 3 September 1683, Sermon
A SERMON Preached before the Lord Mayor, &c. Sept. 3. 1683.
JOHN, V. 14.
—Behold, thou art made whole: Sin no more, leſt a worſe thing come unto thee.
IN the beginning of this chapter S. John relates a memorable paſſage which is not recorded by any other Hiſtorian either Sacred or Profane. That there was at Jeruſalem a pool called Betheſda, whoſe waters were at ſome times endued with a medicinal virtue. For an Angel went down at a certain ſeaſon into the pool, and troubled the waters: whoſoever then firſt after the troubling of the water ſtepped in, was made whole of whatſoever diſeaſe he had, v. 4.
Vide Light-foot, Hor. Heb. in Joan. Tertullian. adverſus Jude…, cap. 13. ſub finem.How long thoſe waters had been endued with that miraculous virtue, or how long it continued after our Saviour's Aſcenſion is unknown. This onelyonly is certain from Hiſtory, that Miracles and the Spirit of Prophecy had ceaſed in the Jewiſh Church for ſeveral ages before our Saviour's birth, and both were reſtored but a little while before his manifeſtation in the fleſh: And it is probable this miraculous water was one of the ſigns of his coming; it being a fit reſemblance of that more pretious foreign, or bath, his own bloud, whoſe healing efficacy was not confined to a ſingle Patient, but redounded to the advantage of the whole world, and whoſe purifying virtue was truly univerſal and able to cleanſe us from all unrighteouſneſs.1 Joh. 1.9.
The ſilence of the other Evangeliſts and the Jewiſh writers, as well as Theophylact's hint, may have occaſioned the Learned Dr. Hammond to ſuſpect, that the virtue of this pool was not miraculous, but natural. And he offers this Philoſophical account of the matter.
Dr. Hammond on Joh. V. Annot. a.That the waters were impregnated with ſome beneficial qualities derived from the entrails of beaſts ſlain for Sacrifice, which he conceives were caſt into that pool. And that at ſome ſet times an Officer or Meſſenger (not one of God's Angels) was ſent in, who had skill to diſturb the waters, i. e. to ſtir up and diffuſe the particles of the entrails and bloud in which the virtue lay; whereupon for ſome time after, till the virtuous particles ſank again to the bottom, that pool was an healing Bath.
The Hypotheſis is, I confeſs, very ingenious, and he confirms it with pertinent obſervations of what benefit in ſome diſtempers the Patient hath received, by the application of the warm skin, or vitals of a beaſt, or by putting him into the belly of a beaſt newly killed and opened.
But if we well conſider them, ſeveral circumſtances of our Evangeliſt's Narrative cannot conſiſt with this Hypotheſis. For though the entrails of beaſts may have a ſuppling and reſtorative virtue, and in the way of a fomentation may relieve pains and weakneſs in the limbs, bruiſes and withered members, yet this is ſhort of the efficacy which S. John aſcribes to this bath, which ſeems to have been an univerſal Medicine. Now there are many diſtempers for which bathing and fomentation are no proper methods of cure; and if we muſt reſtrain the univerſal particle whatſoever to the diſeaſes mentioned by S. John, V.I conceive the blind, who are expreſly named, very unlikely to receive benefit thereby.
Again, If thoſe cures were wrought by the ſtirring up and mixing of the virtue of the entrails with the water, it might almoſt conſtantly have been kept in motion, and many more might have enjoyed the benefit of cure, than it ſhould ſeem there did. For the waters were troubled onelyonly foreign, ſeldom, at a certain ſeaſon, ſome think, but once in the year,See Dr. Hammond's Annot. at the Paſſover; others, at all the three great Feaſts, and though perhaps ſeveral times at each Feaſt, yet at moſt but once in the day.
Again, Had the cure been wrought by any natural efficacy, why ſhould the benefit be limited to him alone who firſt ſtepped in after the troubling of the water? it's ſcarce credible that the Pool was no larger than to hold one perſon, if the entrails of all the Paſchal Sacrifices (†No leſs than 255600 according to the computation Dr. Hammond takes notice of in this Annotation. whoſe number was very great) were ordinarily caſt into it. If the virtuous particles of the entrails were well diffuſed, why might not theſe waters have cured as many as went in before they ſubſided? If it be ſaid, they ſunk quickly, it's much they ſhould cure ſo much as one patient, for it's by long continuance in them, and frequent uſe, that baths relieve inveterate weakneſs, whereas it ſhould ſeem once deſcending into the pool was ſufficient.
And laſtly, This account of the matter is contrary to the ſentiments of the Ancients, who aſcribe theſe cures to a ſupernatural power, and particularly ‖In Joannem Homil. 35. & Tom. 5. Homil. 62. in Paralyt. demiſſum per tectum.S. Chryſoſtome, more than once comparing the Pool of Betheſda to the Baptiſmal waters, makes the former a miraculous type of the latter.
I need not labour farther in confutation of this opinion, which that excellent Authour delivers modeſtly, and onelyonly as a conjecture, and therefore ſhall proceed to ſhew how our Bleſſed Lord,Acts X. 38. who went about doing good, came to this healing pool, and, among a multitude of expectants, is pleaſed to ſingle out this poor Paralytick as the meeteſt object for him to ſhew his Divine power and compaſſion upon. Not that he deſerved better than others, many of whoſe diſeaſes might be pure infelicities, whereas his long infirmity was the fruit of his Sins: The miſerable circumſtances under which he lay, were the onelyonly motives of our Saviour's pity.
He conſidered, 1. the long time he had been in that weak and helpleſs condition, 38 years, and perhaps had for the greateſt part of that time in vain waited at Betheſda for cure.V. 6. Jeſus ſaw him lie, and knew that he had been a long time in that caſe. And then, 2ly, he conſidered his Impotence and Poverty, which rendred him unlikely ever to receive help there, being unable to ſtep firſt into the pool after the troubling of the waters,V. 7. and having no friend or ſervant to put him in. His ſad condition moved pity in the Bleſſed Jeſus, who immediately, with a word, reſtored ſpirits to his weak nerves, and ſtrength and motion to his withered limbs.
Such a ſurpriſing mercy might carry a man of no extraordinary devotion to the Temple with a Soul full of Joy and Thankfulneſs. Thither the impotent perſon quickly went, to offer up his Praiſes to God; and thither our Saviour followed him, to complete the cure which was ſcarce half wrought at Betheſda. His Body indeed was there made whole, but his better part, his Soul, ſtill needed the Phyſician; and till that alſo were healed, the cauſe of his long infirmity ſtill remained, and he was in danger of relapſing into a much worſe condition than that out of which he was newly recovered. The Bleſſed Jeſus therefore applies him to the cure of his ſpiritual maladies, and in my Text preſcribes a Sovereign Antidote againſt all poſſible danger of a relapſe, gives him this †Cyril. Alex. in loc.foreign, this wholſome ghoſtly advice, Behold, thou art made whole: Sin no more, leſt a worſe thing come unto thee.
In which words I ſhall obſerve three Particulars hinted by S. Chryſoſtome on this place.foreign. Chryſ. in loc. Joh. IX. 2, 3.
1. An implicit Accuſation and gentle Reproof of his paſt life. A plain intimation that his tedious bodily diſtemper was the puniſhment of his Sins. Our Saviour's infinite candour, which abſolved both the blind man and his parents, and declared, that his calamity ought not to be imputed either to his own or their Sins, could not acquit this impotent perſon. ‖Chryſ. Tom. V. Hom. 62.He doth not openly ſhame him before the multitudes at Betheſda, He doth not publickly reproach his former lewd converſation: but finds him out in the Temple; and privately admoniſhes him to amend his life. Sin no more, or as foreign may be rendred, Sin no longer now, implies him formerly to have been a gr…evous Sinner, and that his long infirmity was his puniſhment.
2. Theſe words are an Admonition, and contain wholſome advice for the future conduct of his life. Sin no more.
foreign. Chryſ. in loc.3. This Admonition is enforced with a twofold argument, the one drawn from the obligation which was laid upon him by this great mercy of his miraculous cure, and the other from the danger of a relapſe. He puts him in mind of the ſignal favour he had newly received of God, Behold, thou art made whole, [by a miracle,] and oughteſt not, in point of gratitude, to offend the Authour of ſo great a bleſſing. And then withall he ſets before him the danger of returning to his old vomit, threatning him not onelyonly with the forfeiture of the mercy thus miraculouſly conferred upon him, but alſo with ſome heavier Judgment, leſt a worſe thing come unto thee.
Having thus opened the words, I ſhall deduce from them theſe three very natural and eaſie Obſervations.
1. That great calamities are generally inflicted by God for the puniſhment of Sin.
2. That when God is pleaſed to remove ſuch calamities, we are obliged to forſake thoſe Sins for which they were inflicted.
3. That if upon the removal of ſuch calamities we do not forſake thoſe Sins for which they were inflicted, we may juſtly dread much ſorer Judgments.
I ſhall ſpeak briefly to each of theſe in order, and in concluſion apply all to this Solemn occaſion.
I. Great calamities are generally inflicted by God for the puniſhment of Sin. I ſay, generally, not always; for God hath other ends in ſome afflictions, when they concern onelyonly the ſingle perſons that ſuffer them. And yet even theſe are for the moſt part puniſhments, and ſhould be ſo eſteemed by the Sufferers: but to great Societies, to Nations and Cities, they are always puniſhments. Though God doth not now interpoſe in ſo immediate and extraordinary a way in the government of the Kingdoms of the world, as he did in that of the Jews, the form of whoſe government was a Theocracy,See Dr. Hicks his Peculium Dei. Joſeph. contra Appionem, & Antiquit. lib. 4. Moſes ſic loqui docetur, foreign. and the ſupreme civil Magiſtrate was but a Vice roy or Deputy to Jehovah, who was their King, who gave them their Political Laws and frequently executed them alſo upon Offenders with his own hand; yet doth his Providence ſtill viſibly appear in recompencing politick Bodies in this world according to their works; in protecting and proſpering religious, vertuous and juſt Nations, and in puniſhing ſuch as are profane, diſſolute and faithleſs. And, in truth, if it pleaſe God to puniſh Cities and Nations, as ſuch, he muſt doe it in this world; for though every member of any Society muſt appear at the Judgment ſeat of Chriſt, and may receive the things done in the body, as well Politick as Natural, whether they be good or bad; yet thoſe Societies themſelves will ceaſe with this world, and cannot be puniſhed in the next.
Now there concur two very different cauſes to the puniſhment of Sinners, viz. The Righteouſneſs of God, and their own Unrighteouſneſs. The latter juſtly meriting thoſe calamities which the former inflicts. So that in every ſad Providence we muſt acknowledge the juſt hand of God lifted up againſt us, and recompenſing the evil works of our own hands upon us.
1. In all our Sufferings we muſt behold the righteous hand of God, by whoſe Providence afflictions befall ſinfull men. For, as Eliphaz ſaith, Job V. 6. Affliction cometh not forth out of the duſt, nor doth trouble ſpring out of the ground. The moſt inconſiderable and ſeemingly contingent events,Matt. XI. 29. Prov. XVI. 33. ſuch as the fall of a Sparrow, or the turn of a die, are under the government of Divine Providence. And therefore it muſt needs be much more intereſſed in what befalls ſo noble a creature as Man, nay great Societies of men. The Calamities of Cities and Kingdoms muſt not be imputed to mere chance; nor may we think that God is no farther concerned with them, than by his general concourſe with the immediate and ſecond cauſes of them.
If we ſuffer by Fire or by Sea, by immoderate Rain or Drought, we muſt behold theſe as ſcourges in God's hand. If we are puniſhed either by War or Peſtilence, we muſt eſteem both our Enemies and the deſtroying Angel God's Miniſters and the Executioners of his juſt, though fierce, foreign—wrath. He makes the creatures his weapons for vengeance on his enemies, Wiſd. V. 18.
If the Sea overflow its banks, and drown a Countrey, it's by God's commiſſion that the Ocean enlarges its Territories and ſwallows up a ſinfull Land. If Famine afflict a Nation, whether the immediate cauſes be exceſſive drought or rains, know, that it is the Lord who breaks the ſtaff of bread, Ezek. V. 16.who ſendeth unſeaſonable rain, and withholdeth it in its ſeaſon. If the Peſtilence rage in a City and conſume its Inhabitants, this evil alſo is of the Lord. If we undergo the miſeries of War, and our Enemies prevail over us, we muſt remember,Iſa. XXXIV. 6. that it is the ſword of the Lord that is in their hands and fills it ſelf with our bloud. They ſhall know that I am the LORD when I put MY SWORD into the hand of the King of Babylon, Ezek. XXX. 25. It is the Lord of hoſts that pleads with us by the Sword; and ſells us into the hands of our enemies, becauſe we have ſold our ſelves to work wickedneſs. If the Fire conſume our dwellings and lay our Cities in Aſhes, the Prophet tells us, that God pleads with ſinfull fleſh by fire as well as by the ſword. Iſai. LXVI. 16. Hoſ. VIII. 14.He ſendeth fire upon our Cities and flames to devour our Palaces.
In ſhort, by whatever hands we ſuffer, by whatever inſtruments he pleaſes to afflict us, we muſt hear the rod and conſider who hath appointed it, Mich. VI. 9. We muſt acknowledge our ſufferings to be from God, and the chaſtiſement of our ſins.
2. Whilſt we behold God as the Authour of our calamities, we muſt aſcribe them to his Juſtice,A Deo quidem punimur, ſed ipſi facimus, ut puniamur, Salvian. de Gub. Dei, l. 8. and not forget that the cauſe of our ſufferings is in our ſelves. For God would not inflict them, did not we both need and deſerve them. The wrath of God is never revealed but againſt the ungodlineſs and unrighteouſneſs of men. And even when his hand is heavieſt upon us,Ezra IX. 13. Job XI. 6. Pſal. CIII. 10. our puniſhments are much lighter than our iniquities deſerve. There had been no ſuch thing as Vengeance belonging to God, but for the Wickedneſs of his Rebellious creatures. Sin and Puniſhment are as nearly related as the Cauſe and Effect, and the latter in the very notion of it implies the former: For no ſuffering is properly a puniſhment unleſs inflicted for Sin. Hence in the language of the Holy Scriptures to bear ſin or iniquity ſignifies to be puniſhed or put to death for it.Exod. xxviij. 43. Levit. XXIV. 15, 16. And Chriſt is ſaid to bear the ſins of many, i. e. in their puniſhment, Iſa. LIII. 11, 12. When a man is puniſhed for his Sins, he is ſaid to eat the fruit of his ways, Prov. I. 31. to be recompenſed according to his deeds and the works of his own hands, Jer. XXV. 14. and to poſſeſs his iniquity, Job XIII. 26. All which forms of ſpeech import our ſins to be the meritorious and impulſive cauſe of our calamities.
And as we muſt acknowledge the Juſtice of God in our ſufferings, ſo muſt we likewiſe own his goodneſs, his wiſedom and fatherly care of us. In our preſent lapſed condition, in this ſtate of Sin and Frailty,Rev. III. 19. Heb. XII. 5. he would not truly love us ſhould he not, when he ſees it neceſſary, rebuke and chaſten us. Should he not viſit our tranſgreſſions with the rod, Pſal. Lxxxix. 32, 33, 34.and our iniquity with ſtripes, we might have juſt ground to fear that he had utterly taken his loving-kindneſs from us, and was about to break his Covenant. It will neither conſiſt with the Honour of his Juſtice and Wiſedom, nor yet with his Love to us, that we ſhould be permitted to ſin without puniſhment.
I know ſome men refer all to irreſpective Decrees, or tell us that vindictive Juſtice is natural to God, and that he muſt ſacrifice ſome of his creatures in Hell fire to the honour of that Attribute. Nay, that he hath foredamned the greateſt part of mankind by mere Prerogative, and purely for the exerciſe of his Sovereign Power.
But this account of God differs infinitely from that he gives us of himſelf in the Holy Scriptures. They repreſent him mercifull and gracious, long-ſuffering and abundant in goodneſs and truth, Exod. xxxiv. 6, 7.keeping mercy for thouſands, forgiving iniquity, tranſgreſſion and ſin. They tell us that,Pſal. CXLV. 9. Ezek. xxxiij. 11. 2 Pet. III. 9. He is good to all, and that his tender mercies are over all his works. That he hath no pleaſure in the Death of a ſinner. That he is not willing that any ſhould periſh, but that all ſhould come unto repentance. He never goes about to get himſelf glory in the death of a ſinner till he ſees the ſinner will die, that he is deſperate and incorrigible, that he hardens his heart to that degree, that neither gentleneſs nor ſeverity can work upon him.
He ſeeks no advantages againſt his wretched creatures. Though to puniſh be his work, Iſai. XXVIII. 21.it is his ſtrange work. He never ſets about it but with reluctance, and when we compell him to it, for the vindication of Juſtice and Providence. He doth not afflict willingly, nor grieve the children of men, Lam. III. 33. We have no reaſon to arraign his Juſtice, or murmur at the ſeverity of his Judgments, ſince we ſuffer but the puniſhment and leſs than the deſert of our Sins.
Eſpecially if we add this conſideration, That the chaſtiſements we bear are for our profit; and though for the preſent, while we feel the ſmart of them,Heb. XII. 11. afflictions are not joyous, but grievous; yet, if we improve them duly, and with patience wait their iſſue, they will bring forth to us the peaceable fruits of Righteouſneſs. As they were intended by our Heavenly Father, ſo will they in the event work for our good. If his judgments teach us Righteouſneſs, and we learn obedience by the things which we have ſuffered,Iſa. XXVII. 9. Heb. XII. 10. all their fruit will be to take away our ſin, and to make us partakers of his Holineſs. But whatever the effect of our calamities may prove, whether they operate thus kindly or no, we muſt needs juſtifie God amidſt our ſufferings, and take to our ſelves ſhame, confeſſing with Azarias, Thou art righteous, O Lord, Song of the 3 Children, v. 3, 4, 5.in all the things thou haſt done unto us—according to truth and Judgment didſt thou bring all theſe things upon us, becauſe of our ſins. We have ſinned, we have committed iniquity, departing from thee.
II. That when God is pleaſed to remove ſuch Calamities, we are obliged to forſake thoſe Sins for which they were inflicted. Behold, thou art made whole: Sin no more.
What, Sin no more? This is an hard ſaying, who can hear it? Doth our Saviour oblige us to impoſſibilities? Doth not Solomon aſſure us that there is not a juſt man upon the Earth, that doeth righteouſneſs, and ſinneth not? Eccleſ. VII. 20. Doth not the Apoſtle ſay that, In many things we offend all? James, III. 2. How ſaith our Saviour then, Sin no more?
But, after all, our Saviour's ſenſe is obvious: he doth not oblige the impotent man to perfect and ſinleſs obedience. He too well underſtood our frame, and was too well acquainted with the ſtrength of Tentation and the weakneſs of frail fleſh and bloud, to make ſpotleſs innocence neceſſary to his continuance in that ſtate of health to which he was miraculouſly reſtored. But this is the ſum and importance of his advice, that upon his recovery he ſhould break off his ſinfull courſe of life, that he ſhould live no longer in habitual and wilfull diſobedience, that he ſhould abſtain from all crying Sins and ſuch as pull down vengeance on mens heads; eſpecially, that he ſhould beware of thoſe ſins (whatever they were) for which God had afflicted him with eight and thirty years weakneſs. This was our Saviour's meaning, and in this ſenſe our Apoſtle muſt be underſtood, 1 John, V. 18. where he ſaith, he that is born of God ſinneth not, i. e. not habitually, not deliberately, not preſumptuouſly.
Decepti aut lubrico aetatis, aut nubilo erroris, aut vitio ignorantiae, aut poſtremò lapſu fragilitatis humanae. Salvian. contra Avarit. l. 1.God doth not uſe to follow men with heavy plagues for light offences. It is not every tranſgreſſion, that is recompenſed in the Earth. Such ſins as are in a ſort the unavoidable effects of humane frailty and ignorance, and are incident to the beſt of men in this ſtate of imperfection and tentation, do not provoke his ſevere reſentments. No, they are Sins of a deeper die, of a more enormous and ſcandalous nature for which God is wont to viſit. Such as have a mixture of preſumption and malice, or at leaſt proceed from the groſs neglect, if not from the direct contempt of God and Religion. Such Sins as are highly injurious to our Brethren and pernicious to humane Society. Theſe are the Sins whoſe puniſhment God will not turn away. And when at any time he hath puniſhed a people for them, and afterwards remembring mercy laies aſide his rod, he expects that ſuch a people ſhould remove thoſe abominations out of the midſt of them.
For God proſecutes the ſame deſign both in the ſevere and in the more gentle diſpenſations of his Providence. He labours to reclaim a perverſe and crooked generation, and omits no kind of method proper to effect it. When he threatens us, he admoniſhes us of our duty and danger; when he chaſtens us, he calls our Sins to remembrance, he admoniſheth us to amend our ways, and put away the evil of our doings: when he removes his rod, and again exerciſes patience and longſuffering towards us, he vouchſafes to make a farther experiment, what effect goodneſs will have upon us, and whether it will (at leaſt after ſeverity) lead us to repentance.
Though in their proſperity Sinners are too apt to deſpiſe the Riches of God's goodneſs, yet after they have been humbled by his heavy Judgments Mercy will be likely to have a more kind and ſucceſsfull operation. In War we commonly ſee, that the Sword onelyonly begins the Conqueſt, which is finiſhed and crowned by the Victour's clemency. The ſtubborn enemy who valued not his friendſhip, when ſubdued by his victorious arms, will gladly ſubmit to the Conquerour's Mercy. Nay, even wild beaſts that are fierce and miſchievous, are onelyonly brought under by chains, blows and hunger, and prepared to be throughly tamed and made ſerviceable by their Keeper's kindneſs. So that unleſs we are more ſavage and brutiſh than they, after afflictions we muſt needs yield to the irreſiſtible force of God's goodneſs and loving-kindneſs.
Though we had no ſenſe of our deep obligations to his infinite goodneſs whilſt his bleſſings flowed in a continual and uninterrupted ſtream from that fountain, yet ſince our pipes have been cut off, and bitter waters have flowed inſtead of ſweet and refreſhing ſtreams, certainly if God pleaſe to remember his old loving-kindneſs,Pſal. CVII. 10. it will reliſh the ſweeter. After we have been bound in affliction and iron for our Rebellion againſt God, if we be once releaſed, ſurely the cords of a man, Hoſ. XI. 4.and the ſoft bands of love will hold us faſter than ever. This good ſucceſs God ſeems to expect when his mercy heals thoſe wounds which he made for our Sins. He ſeems to make tryal whether the good effects which appear to have been wrought on us by our Afflictions are real and durable. For whilſt we are under the laſh, the ſucceſs cannot be ſo well and certainly obſerved. The Dog muſt recover his ſickneſs before he will return to his vomit. Whilſt we feel the ſmart of the rod, we are apt to call thoſe Sins to remembrance for which we think our ſelves to ſuffer; we are apt to take up good Reſolutions againſt them; to make fair Promiſes of reformation, and to bind them with moſt ſolemn Vows. But the Rod muſt be removed before we can come to the Teſt; before it can appear how firm and ſteddy our Reſolutions, how ſincere our Promiſes were, and whether we will faithfully pay unto the Lord thoſe Vows which we made in the day of Trouble.
So that when it pleaſes God to deliver us out of thoſe miſeries which our Sins have brought upon us, we are to conſider, that we are in a ſtate of Probation, we are upon Tryal. And we are farther under a double obligation to forſake thoſe Sins for which we lately ſmarted. We have the voluntary obligation of our own Vows upon us, and we are bound in point of Gratitude to God to Sin no more. He will eſteem the faithfull performance of our Holy Reſolutions the moſt Authentick Evidence of our Thankfulneſs, and our future Obedience our beſt Peace-offering. When God hath put an end to his controverſie with a land, Pſal. Lxxxv. 8.and vouchſafes yet once more to ſpeak peace to his people, he expects that they ſhould not turn again unto folly. But in caſe they do not anſwer ſo reaſonable an expectation, if they offer him freſh affronts, or repeat their old ones, they will find the Truce broken by their own Treachery, and Vengeance returning armed with double fury. Men have no reaſon to promiſe themſelves Peace ſo long as they boldly put Heaven to defiance, and fight againſt God. He may perhaps give them a little reſpite, he may change their puniſhment, and not continually laſh them with the ſame Rod, but till they ceaſe provoking him there will be no end of their calamities.
III. That if upon the removal of ſuch Calamities we do not forſake thoſe Sins for which they were inflicted, we may juſtly dread forer Judgments. Leſt a worſe thing come unto thee.
Almighty God in dealing with his ſinfull creatures is pleaſed to obſerve the method of skilfull Phyſicians, who begin with the moſt gentle and eaſie remedies, ſearching and cleanſing the wound with as little pain as may be to the Patient; but if the wound putrifie and gangrene, they are forced to proceed to more painfull operations, ſuch as launcing, inciſion and ſearing; and when after all they find the malignity and venome of the gangrene is ſuch as no remedies can conquer, they are forced to cut off the incurable member. Thus doth God at firſt exerciſe the Sinner with gentle corrections, ſeeming to be not without hope that they may prove ſtrong enough to work his Reformation, but if they fail of ſucceſs, he proceeds to greater ſeverities in proportion to the guilt and obſtinacy of the Offender. Thus he dealt with his ancient people the Jews, Iſai. IX. 1.At firſt he lightly afflicted the land of Zabulon and the land of Napthali, and afterwards did more grievouſly afflict her by the way of the Sea. As men do not mount per ſaltum at one leap to the height of all Impiety and Profaneneſs, but wax worſe and worſe by degrees, till at laſt they become deſperately wicked: So neither doth God uſe extremity at firſt, he doth not pour out the full vials of his Indignation at once, but his Judgments grow gradually heavier, till at length vengeance accompliſheth the ruine of the incorrigible and deſperate Rebel.
A remarkable inſtance of what hath been ſaid we have in Pharaoh and the Egyptians, who oppreſſed Iſrael, and refuſed to obey the voice of the Lord, who by his Prophets commanded them to let his people go. He began with light afflictions, and as oft as Pharaoh ſeemed to repent he removed them: When Pharaoh ſaw there was reſpite, he hardned his heart; whereupon God ſent other Plagues upon Egypt, and followed them with one Judgment after another, puniſhing them firſt in their Waters, then in their Corn and Cattle, next in their Bodies with ſore Blains and Boils; after that, in the Death of their Firſt-born; and laſtly, Pharaoh having many times wilfully hardened his own heart, God hardened it penally to his ruine; ſo that purſuing the Children of Iſrael through the Red-ſea he was drowned with his whole Hoſt.
Nor was this a ſingular caſe, a particular method wherein God dealt onelyonly with Pharaoh and the Egyptians. For thus he treated his own peculiar people Iſrael, for whoſe ſake he had ſent all thoſe prodigious Plagues on Egypt. When they murmured in the Wilderneſs, he chaſtiſed them ſeveral ways. When they waxed wanton in the Land of Canaan and revolted to Idolatry, he ſuffered the neighbour Nations to infeſt their Land, to take their Cities, to defeat their Armies, to oppreſs them and bring them under Tribute: after a while he would deliver them; when they revolted again, he puniſh'd them ſome other way. As their obſtinacy encreaſed, ſo did his ſeverity. He ſuffered the X Tribes firſt to go into Captivity, and after a while he cauſed the King of Babylon to carry away Juda Captive, and lay waſte both the City and Temple of Jeruſalem. For 70 years they ſate in Babylon, and then God brought back their Captivity, and ſo favoured them that they rebuilt the City and Temple; but as they returned to their ancient dwellings ſo did they to their Sins, and continued a ſtifnecked and rebellious generation, deſpiſing the goodneſs of God, contemning his threatnings, killing his Prophets, crucifying his own Son; and having now filled up the meaſure of their iniquities, God delivered them into the hands of the Romans, who deſtroyed their Nation, burnt the City and Temple of Jeruſalem, raſed their foundations, and litterally fulfilled our Saviour's Prediction,Matt. XXIV. 2. that there ſhould not be one ſtone left upon another.
Now there are ſeveral ways in which God is wont to bring worſe things upon obſtinate and unreformed Sinners. I ſhall inſtance in Three.
1. When he brings the ſame Calamities thicker and oftner upon them, and though he ſcourge them with the ſame Rod, yet he increaſes the number of their ſtripes. Their enemies make frequent incurſions upon them, they ſuffer by frequent Plagues and Fires.Pſal. XXXII. 10. Thus, as the Pſalmiſt threatens, many ſorrows ſhall be to the wicked. God will raiſe them up enemies on every ſide, and as he threatens the Jews, he will ſend many fiſhers, and they ſhall fiſh them, and after, he will ſend many hunters, and they ſhall hunt them, and make a prey of them, and he will recompenſe their iniquity and their ſin double. Jer. XVI. 16, 18. God will double his blow upon every freſh provocation; and as the Sinner multiplies his Tranſgreſſions, ſo will the Divine vengeance multiply his Plagues. If ye will walk contrary to me, ſaith the Lord, and will not hearken unto me, I will bring ſeven times more Plagues upon you, according to your ſins. Lev. XXVI. 21.
2. A worſe thing happens to a relapſed Sinner when God inflicts ſorer and heavier Judgments than before.1 Kings XII. 14. And this is not unuſual. Thoſe whom whips will not reform he chaſtiſes with Scorpions. If the ordinary inſtrument of Diſcipline, the Rod, hath been long uſed in vain, he whets his glittering Sword, and bends his Bow. Jer. L. 25.He opens his Armory, and ranſacks all the Treaſures of his Wrath for Inſtruments of Cruelty and Death, and brings forth the weapons of his Indignation.
Or, which is worſe than the ſevereſt Temporal calamity that can befall men, he gives them up to a Reprobate ſenſe,Jer. v. 23. becauſe they have (as the Prophet ſpeaks) a revolting and rebellious heart. He caſts them off, as unworthy to be under his farther care and diſcipline; he abandons them to their own luſts, reſolving to ſtrike them no more, Iſai. 1.5.that he will cauſe his fury towards them to reſt, and that his Jealouſie ſhall depart from them, that he will be quiet, and be angry no more, Ezek. XVI. 42.
3. A worſe thing happens to revolting Sinners when God inflicts puniſhments for a worſe purpoſe, not for the Sinner's reformation, but for his own honour. When the ſufferings that befall them are vindictive, and not deſigned for their correction. When Judgments are not intended to teach them righteouſneſs, but to make them examples for the terrour and warning of others. When God ſmites, but not in kindneſs, and there drops no balm from his Rod, but he wounds them with the wounds of an enemy, and with the chaſtiſement of a cruel one, for the multitude of their iniquities, and becauſe their ſins were increaſed ‖The Syriack adds, even to impenitence., Jer. XXX. 14. And when neither frequent and ſevere puniſhments, nor yet intervals of mercy produce fruits meet for repentance, there is all the reaſon in the world for Sinners to expect in ſome or other of the forementioned ways they ſhall feel ſadder effects of God's diſpleaſure. It's both neceſſary and juſt that ſome worſe thing ſhould come unto them.
1. It's Neceſſary. Obſtinate and revolting Sinners need ſharper afflictions and heavier judgments to rouze and work upon them. For by frequent relapſes into Sin, and perſeverance in it, they contract an ill habit of Soul; their diſtempers get ſtrength; and the more inveterate they are, the greater difficulty there will be in removing them. For this reaſon relapſed Sinners will need to repeat their bitter potions the oftner, and the doſe muſt be increaſed in proportion to the malignity of the diſeaſe, eaſe, if gentle medicines have no effect, the bills muſt be altered, ſtrong Phyſick muſt be adminiſtred, and the ill humours evacuated by more violent and churliſh Purgatives. When men grow worſe and worſe under the milder diſpenſations of Providence, and preſume to add ſin to ſin, Iſai. XXX. 1. Pſal. LXIX. 27.there is no help for them, but God muſt alſo, as the Pſalmiſt ſpeaks, add iniquity to their iniquity, i. e. increaſe the ſeverity of their puniſhments.
2. As it is Neceſſary, ſo alſo is it Juſt. It is a righteous thing with God, in regard ſuch obſtinate and backſliding Sinners deſerve ſorer judgments. Repeated Sin contracts a deeper guilt, and all mitigating pleas are inſignificant, when crimes become habitual, eſpecially under the circumſtances of the perſon in my Text. When men ſin on after great Judgments and great Deliverances, it is an argument of great Preſumption and Malice; that men are wilfull and ſtubborn, and, as Elihu ſpeaks, Job XXXIV. 37. Add rebellion to their ſin. Their guilt is alſo farther aggravated by their Ingratitude, which is a Sin of the fouleſt complexion and deepeſt ſtain. No Provocation is more unpardonable than the abuſe of Mercy. It is recorded by the Pſalmiſt as an aggravation of the ſtupid perverſeneſs of the Iſraelites; That they underſtood not God's wonders in Egypt, Pſal. CVII. 7.that they remembred not the multitude of his mercies; but provoked him at the Sea, even at the RED SEA. Every part of the verſe is a ſmart reproach of their ſottiſh Unthankfulneſs. That they took no warning by God's Prodigious Judgments on the Egyptians; that they forgat his Mercies towards themſelves no leſs wonderfull; not ſingle mercies, but great multitudes of them; and, after all, provoked him at the Sea, even at the RED SEA. The repetition is an emphatical aggravation of their Ingratitude, Even at the red Sea, through which God had juſt before miraculouſly opened them a ſafe and dry paſſage, where he had deſtroyed their enemies before their eyes, and ſecured them from ever returning to their former bondage; there they murmured againſt him and provoked him. When the hand of the Lord hath been lifted up againſt the wicked but they will not ſee it, Iſai. XXVI. 10, 11.and afterwards favour hath been ſhewn them, but they will not learn righteouſneſs, it is an argument that they offend of malicious Wickedneſs, and are not onelyonly unworthy but uncapable of mercy. That they are incorrigible and deſperate, Veſſels of wrath fitted for deſtruction, that farther long-ſuffering will be a ſort of Cruelty to them, and ſwift deſtruction a degree of mercy; nay the onelyonly mercy they are capable of: For it may be ſome little abatement of their miſeries in the next world, that they lived no longer in this, and were not permitted to treaſure up ſo immenſe a weight of wrath as in a long life they would have heaped up unto themſelves.
In Concluſion, when neither Judgments nor Mercies will work reformation, and men preſume to Sin on againſt all ſorts of admonitions and obligations to Sin no more, what can ſuch wretched creatures expect, but worſe and worſe calamities, even the very worſt of all Plagues: That Vengeance ſhould come arm'd with flames of fire unquenchable and triumph in their Eternal Ruine.
Thus I have briefly conſidered the three obſervations I made from the words, and am to crave but a little more of your Patience, whilſt I apply what hath been ſaid to this Solemn occaſion.
The words of our Saviour in my Text, are a Subject very proper for the entertainment of our moſt ſerious thoughts this day:foreign. Chryſ. in loc. and though they were ſpoken to the impotent man alone, yet were intended for the admonition of us all, who are in circumſtances exactly parallel with his. God had wounded us for our Tranſgreſſions, and hath healed us by a miracle of his mercy. And as Chriſt found him in the Temple, ſo are we all here before the Lord in his houſe of Prayer: and conſidering the happy change of the State of this eminent City, ſince the appointment of this Anniverſary Faſt, I may ſay we are in the Temple upon a much like occaſion.
Bleſſed be the name of the Lord, we are not now aſſembled to weep over her ſmoaking Ruines, and to mingle our tears with her aſhes. We have no reaſon to bewail her as a diſconſolate Widow, for ſhe ſits as a Queen again,Pſa. CXLVII. 13. and her Children within her are bleſſed. She lies no longer on ruinous heaps, the Scorn and Deriſion of her Enemies, but ſhe is riſen as a Phoenix out of her Aſhes, the aſtoniſhing joy of her friends, and the envy of all that hate her. As that dreadfull Fire which conſumed her, hath been thought a lively reſemblance of the general Conflagration at the laſt day, ſo methinks this City riſen out of the duſt, is no faint Embleme of the Reſurrection. It is raiſed in glory. It is rebuilt with greater beauty, its ſtructures both private and publick, Civil and Sacred, are far more magnificent than before. So that I may very well apply the firſt part of our Saviour's words to this great and eminent City. Behold, thou art made whole: and add St. Chryſoſtom's gloſs, not by thy merit, but by the Divine mercy and power. For the rebuilding of it in ſo ſhort a time and ſo great Splendour, is little ſhort of a miracle.
But though we do upon this account, in ſome meaſure forget our Sorrows, yet there is ſtill juſt occaſion for our ſolemn Humiliation this day; to ſpend it in mourning, and in all ſorts of Penitential exerciſes. For though the calamitous effects of the Fire be well nigh worn off, yet whilſt our Sins which kindled it remain, they will afford us perpetual cauſe of Faſting, and give us occaſion to look back with Sorrow, and to look forward with Fear. When we reflect and ſee what deſtruction they have already wrought in this Land and City, who among us hath ſo hard a heart as not to melt into Tears? And when we forecaſt what farther and greater Calamities we have reaſon to apprehend from them, is not the dreadfull proſpect enough to make our hearts tremble and melt within us like wax? What is onelyonly intimated in the caſe of the Paralytick is a notorious truth in ours, Our Sins were the cauſe of the Fire. We confeſs it in the Publick Office of the Day, we have erected a Pillar of Infamy in the midſt of our City, to be an everlaſting memorial of the dreadfull Judgments of God, and the dreadfull Sins of this Generation, and which is ſad to conſider, our Sins themſelves reign in the midſt of us, and teſtify againſt us. I hope therefore no man will have either the Folly or the Impudence to waſh his hands and ſay, I have contributed no Fuell to theſe Flames of London.
Though a late Inſcription charge the Papiſts with the Fire, it was not deſigned to abſolve our Sins, the undoubted Boutefeus, and the worſt ſort of Incendiaries. Though it might be intended to continue an immortal hatred of Popery; ſure it was never meant to reconcile us to our provoking abominations. This would have been to ridicule the Wiſedom and Piety of our Governours, and contradict the beſt deſign of the Monument.
There is nothing ſo much hinders the good effects of Chaſtiſements, as transferring the blame on others, or imputing them to accidents, and reſting in the ſecond cauſes of them. But certainly we have the leaſt Temptation that may be to any thing of that kind: For never were there more viſible tokens of the juſt Vengeance of God, than in the Fire of London. Thoſe circumſtances which we are too prone to call accidents, that concurred to the ſpreading of the Fire, ſhew the Providence of that God whom we had provoked. Whatever creatures aſſiſted to the ſwift propagation of the Flames; whether evil Inſtruments, or the heat and drought of the preceding Summer, or the Winds, they were all God's Militia armed againſt us. And neither ſtrong Eaſt-winds nor the famous Popiſh or French Fire-balls carried on the Fire ſo much as the Trains our Sins had laid in all quarters of the City, and the fierce Blaſts of God's juſt diſpleaſure.
Having ſo ſeverely ſmarted for our Faults already, methinks we ſhould be well diſpoſed to receive our Saviour's advice, Sin no more. One would think our ſad experience ſhould afford us ſome ſecurity againſt ſuffering again in the ſame way, and on the ſame account. We ſee that Beaſts and Birds will not be twice taken in the ſame ſnare; and ſhall we be more irrational than Brutes, and ſuffer our ſelves to be often overtaken with the ſame Faults? Oh that we could be bleſt with ſo happy a ſight as that Reformation one might reaſonably expect,Jer. VI. 28. Iis ipſis quibus coercebantur plagis ſcelera creſcebant; ut putares, poenam ipſam criminum quaſi matrem eſſe vitiorum, Salv. de Gub. l. 6. that either ſo heavy a Judgment as the Fire, or ſo great a Mercy as the Reſurrection of this City, ſhould ſingly produce! But alas, we are all grievous Revolters. We have been made worſe by our Afflictions and hardned by our Sufferings, we like the Anvil have reverberated the ſtrokes of God's hammer, and they have made no impreſſion upon us.
It is a ſad Obſervation that Lactantius makes of the Heathen Romans, Lactant. Inſtit. l. 2. c. 11. niſi dum in malis ſunt.That they never remember God but in times of publick Calamity. And yet Salvian's obſervation of the incorrigible temper of the Chriſtian Romans is much more lamentable;Neque ullam penitus Romani orbis aut Romani nominis portionem, quamlibèt graviter plagis coeleſtibus caeſam unquam fuiſſe correctam. Salvian. de Gub. l. 6. That no part of the Roman Empire, though chaſtiſed with the ſevereſt plagues by Heaven, was reformed thereby. It behoves us to conſider how far both theſe ſad obſervations may be verified of us, and whether what the Prophet ſaith of Judah may not be too truly and pertinently applied to us. This is a Nation that obeyeth not the voice of the Lord, neither receiveth Correction, Jer. VII. 28. How little influence had this ſore Judgment upon us? Did thoſe of us that eſcaped that Plague repent of their Sins?Zach. XI. 2. Did the Fir-tree howle becauſe the Cedar was fallen, or the Oaks of Baſhan for the Foreſt of the Vintage? Did our leſſer Cities and neighbouring Places take warning by this Calamity of our Metropolis? No ſure, for then they would not, as ſince they have done, have taſted of the ſame cup. How did the Sufferers behave themſelves? was there any viſible amendment? did they come purer out of the Fire? Nothing leſs. The Fire that conſumed our eſtates, abated nothing of our Luxury; and the Flames of our Luſt raged, when moſt of the fuell that had maintained them was ſpent. How many here, as Salvian obſerves at Triers, lay drunk up and down in the warm ruines? How did we ruffle it in rich Silks, Lace and all ſorts of bravery, when it would have better become us to have lain proſtrate before God in Sackcloth and Aſhes? How many were feaſting and carouſing at the Tavern, when they ſhould have been in the Temple faſting and deprecating farther miſeries? When the greateſt part of the City lay in heaps, and the poor remainders of it were black and disfigured by the Fire, when which way ſoever we turned our eyes, we could not avoid obſerving our deſolations, and the ſad marks of God's diſpleaſure, how few of us abated the leaſt delight, ſaw one Play the leſs, or ſpent in Devotion one hour the more? If any did not run to the ſame exceſs of riot they had done before,Salv. de Gub. l. 6. was it not, as Salvian ſpeaks, Miſerioe beneficium, non diſciplinoe, rather to be aſcribed to their Poverty than their Vertue?
But perhaps theſe ſevere courſes ſuited not our temper, it may be we are of that generous diſpoſition which is to be wrought on by kindneſs, and favours have not been ill beſtowed upon us. I would to God it were ſo.
But alas, is not the contrary evident? Doth not Proſperity make us proud and wanton?Deut. xxxii. 15. Have we not with Jeſurun waxed fat and kicked, have we not forſook the God that made us, and lightly eſteemed the Rock of our Salvation? Quievit parumper Inimicorum audacia, nec tamen noſtrorum malitia. Receſſerant hoſtes à civibus nec cives à ſuis ſceleribus, Gildas de Excid. Britan. foreign, &c. Philo in vita Moſis.How have we in the midſt of God's bleſſings forgotten all Sobriety and Gratitude, forgotten both God and our ſelves? The lucid Intervals of mercy have not brought us into our right minds, nor yet prevailed with us for the leaſt intermiſſion of ſinning. As Gildas complains of our Anceſtours. Nay, as it is obſerved of Pharaoh, the onelyonly uſe we have made of that reſpite we have had between Judgments, hath been like Wreſtlers, to take breath, to recover ſpirits and ſtrength for a freſh combat with Heaven, and that we may be able with greater fury and violence to ſly in the face of God.
Had we been (as is ſuggeſted) of that generous temper that muſt be managed by fair means, God hath made ſufficient Tryal of us in that way.
He hath heaped favours upon us, and even laden us with his benefits.Iſai. XLIII. 24. But in return we have made him to ſerve with our ſins, and wearied him with our iniquities. If the Fire drave out the unclean Spirit that haunted our old buildings, he ſeems to be now returned with ſeven other evil Spirits more wicked than himſelf, and to have taken poſſeſſion of our new habitations. For our Impiety and Contempt of God is greater than ever, our Pride and Vanity prodigious, our Luxury and Debauchery hath outſtript all examples of former ages, and are not to be out-done,Nil erit ulterius quod noſtris moribus addat Poſteritas— Juv. Sat. 1. I wiſh they never may be matched by the generations to come. Have not Oppreſſion, Deceit and Perjury overſpread us? And may not that be ſaid of London that the Prophet ſpake of Gilead, Hoſ. VI. 18.It is a City of them that work iniquity, and is polluted with bloud? Are not Adultery and Whoredom eſteemed ſo venial Sins, that they are ſeldom chaſtiſed with greater ſeverity than a ſmile? Is not the cry of Sins gone up to Heaven, like the cry of Sodom, and yet we dread not a like overthrow?
Nay, as though our Wickedneſs brought on ruine too ſlowly whilſt it operated onelyonly in a moral way, as the meritorious cauſe of it, we have of late traded in thoſe Sins which have a natural and more quick tendency to Deſtruction. We have rent the Church by cauſleſs Schiſms, and divided the Kingdom againſt it ſelf by diſloyal Factions. We have been Heady and Ungovernable, which is the moſt certain ſign of approaching ruine. In the heat of our clamorous zeal for the Proteſtant Religion we have diſhonoured it in the higheſt degree: and after all our fierce outcries againſt Popery, the worſt of its abominations have been committed amongſt us. God ſpeaks thus to Judah. Thou that haſt judged thy Siſters [Samaria and Sodom] bear thine own ſhame for thy ſins which thou haſt committed more abominable than they: they are more righteous than thou: be confounded and bear thy ſhame, in that thou haſt juſtified thy ſiſters, Ezek. XVI. 52. Is not this diſcourſe very applicable to us? May not God thus reproach us, You have judged your Siſter Rome, but have equalled if not outdone her abominations. And the villanies you condemn in her you have juſtified by worſe practices?
Are there Jeſuits among the Papiſts, ſo are there among us, if agreement with them in their worſt principles and practices may intitle men to the Name who want almoſt nothing elſe but the Order and Habit? Are their Jeſuits dangerous Incendiaries? ſo are ours. Do the Romiſh Jeſuits ſubject Princes to the Pope? ours ſubject them to the People. Do their Jeſuits contrive the depoſing and murthering of Kings? ſo do ours. Do they give the Pope a power to abſolve Subjects from their Allegiance, and diſpenſe with their Oaths? ours make quicker work of it, and without that piece of Superſtition and Formality allow every man to doe it for himſelf. Do they allow Equivocation and mental Reſervation? ours doe worſe, who condemn it in the Principle, but admit it in Practice. Do they make Oaths and Sacraments the Bonds of iniquity, the Seals of ſecrecy in their helliſh deſigns? ours are not very unlike them, who conceal as helliſh Treaſons, contrary to their Oaths to diſcover them; who take Oaths and Sacraments to qualifie them for the ſervice of a Faction, and to poſſeſs themſelves of Power to ruine both Church and State. Do they at Rome propagate Religion by Aſſaſſination and Maſſacres? there have been alſo thoſe among us who ſtuck at neither for the accompliſhment of their Deviliſh Plots. And though they do not canonize or ſaint Traitours as the Pope doth, they dub them HEROES, and ASSERTORS of RELIGION and LIBERTY; which poor reward may for ought I know animate our Zealots to as deſperate attempts, as a Saintſhip doth the Romiſh.
When I conſider what zeal for the Purity of Religion theſe men pretend, that they are for purer Congregations not onelyonly than the Roman, but even the beſt reformed Churches; that they would be thought Reformatiſſimi, the moſt ſincere, moſt zealous, nay the onelyonly Proteſtants in the Nation, theſe pretences aggravate their crimes beyond thoſe of Romiſh Traytors. And I ſhall not fear to ſay, they have juſtified their Siſter, and the Papiſts are more righteous than they.
In ſhort, our bloud Feuds, and the deviliſh Confederacies of Atheiſts and Enthuſiaſts preſage ruine to us: and we act as though we deſigned to prevent the ſtroke of divine Vengeance, and become our own Executioners.
When the greateſt part of this City lay in aſhes, and its wealth was conſumed by the Fire, when nothing but deſolation preſented it ſelf to our view, and thouſands lay in the Fields, a man would have thought London was as miſerable as it could be made. But when I behold the univerſal Corruption of manners, the Debauchery, the Uncleanneſs, Profaneneſs and other abominations which are committed in it, without ſhame, and though not with allowance, yet with impunity; when I ſee how factious,Non tam maenium ſubverſione, domorúmque exuſtione Civitas perire dicenda eſt, quàm juſtitiae exterminio, & morum corruptione. Nic. de Clemangiis Ep. 101. heady and ungovernable men are, I muſt needs profeſs, that in all its preſent Splendour I look upon the condition of this City to be worſe than when it lay in ruines. For a City is not ſo effectually undone, by the demoliſhing of its Walls, and burning of its Houſes, as by the baniſhing Religion, Righteouſneſs, Truth and Peace out of the midſt of it, and the general corruption of manners. And 'tis a far leſs lamentable ſight to behold a people under ſuch calamities, than to ſee them unreformed nay worſe after them.
This ſeems to be our caſe. We have paſſed through the Fire, but are not purified, our droſs remains in us. We are ſtupid and inſenſible, and it was but neceſſary to erect a Pillar in remembrance of it, for the Sufferers themſelves ſeem to have forgotten it. For this ſolemn Anniverſary Humiliation is dwindled into almoſt nothing, ſaving (I am loth to ſay the Pomp, I hope 'tis the Devotion of) this Great Appearance. How do many flie the Penance of this Faſt, and entertain themſelves with all ſorts of Pleaſures at their Country-Houſes?Iſai. XXII. 12.13. On this day when the Lord of Hoaſts calls us to weeping and mourning, there is nothing but joy and mirth eating Fleſh and drinking Wine. I ſhould not have mentioned this to this Honourable Auditory, but that I have my ſelf with ſome trouble and concern obſerved it to be the Practice of many grave and eminent Citizens. They ſeem to have no remembrance of that dreadfull Fire, and no fear of thoſe worſe Judgments we have to apprehend. In one ſenſe they will never forget the Fire, they will tell you they feel it yet in their Eſtates, they will with the impotent man as St. Chryſoſtome ſpeaks, foreign tell tragical Stories of their loſſes,Chryſoſt. Tom. 5. hom. 62. how many hundreds and thouſands they are the worſe for it, and perhaps magnify their loſſes beyond truth; but they forget why God brought this great calamity upon the City, and how much fuell their own Sins contributed to its flames.
If ever our Saviour's advice was neceſſary, ſure 'tis ſo now, and I can never too often repeat and preſs it. O ſin no more, ſin no more. The meaſure of our iniquities ſeems to be well nigh filled up, and unleſs a ſpeedy and general Reformation appeaſe the wrath of God, it will be too great a favour for us to expect that he ſhould ſmite us any more for our Correction, we muſt look for ſome worſe thing than either Plague or Fire or any other of thoſe Judgments that have hitherto come upon us.
Leſt a worſe thing happen unto us? How is it poſſible? No Fire can ever ſpread in theſe new brick buildings, as the former did in the old timber-houſes. Some worſe thing? What can be worſe than ſuch a general Calamity, which ruin'd thouſands, which not onelyonly impoveriſht the City, but the whole Kingdom, what have we worſe to fear?
My Brethren, be not deceived: Though ye have drunk of a bitter cup,Rev. XIV. 10. foreign And…. Caeſar. in loc. yet its bitterneſs hath been hitherto taken off with a large mixture of mercy: ye have not yet taſted foreign the Wine of his wrath unmixt, ye have not drunk up the dregs thereof. Flatter not your ſelves with the thoughts that the worſt is already paſt.Pſal. XC. 11. Ye do not underſtand the power of his Anger, and therefore do not entertain juſt fears of his diſpleaſure. He can if he ſee good puniſh you again in the ſame way, and with as much eaſe lay waſte your Stately New-Buildings, as he did the old Rotten ones. Though your City be raiſed in glory 'tis not raiſed in incorruption. If it be not in ſo great danger of caſual Fire, yet ſure the Vengeance of God can propagate ſuch a Calamity farther than all the Malice, Art and Induſtry of the worſt Boutefeus. Where the breath of the Lord kindles a Fire, all things are as Hay and Stubble before it.
Have ye nothing worſe to fear? recollect your ſelves, and conſider what ye at that time feared, but through the mercy of God eſcap'd a Maſſacre by the bloudy hands of thoſe, who burnt your City. Your fire might have been like that Rev. VIII. 7. Mingled with bloud. God might have made your ruines everlaſting Deſolations; and whereas he hath graciouſly ſaid unto this City thou ſhalt be built, Iſai. XLIV. 28.and to our Temples your Foundations ſhall be laid. The Lord might have devoted London as he did Jericho, Joſh. VI. 26.and have laid a Curſe upon the man, who ſhould have preſumed to lay the firſt Stone of its New-Buildings.
Have ye nothing worſe to fear? hath not God by a miracle of mercy newly diſcovered and delivered us from a greater danger? There wanted onelyonly the PERMISSION of HEAVEN to have brought a worſe thing upon us. For HELL was ready to BREAK LOOSE again upon us with more Barbarous fury than ever,See his Majeſtie's Declaration. In the Murther of our KING and his Royal Brother, in the Aſſaſſination of the Publick Miniſters of State, and the Principal Magiſtrates of this City, and all the miſcheivous conſequences of Cruelty, and Confuſion. Had not God by his wonderfull Providence prevented them, the Combuſtions of Eighty three, might have proved more fatal to the City and Nation than the Flames of Sixty ſix.
Methinks I hear the Voice of God our Saviour after this great deliverance ſaying to us of this Nation and City, as he did to the Impotent man in my Text, Sin no more. And if we can be but ſo wiſe and happy as to receive his Admonition, we are ſecure from the Threatning that follows it, Leſt a worſe thing come unto thee.
Let me then beſeech you, Brethren, in Chriſt's ſtead, both by the Judgments and mercies of the Lord,Rom. XII. 1. 2 Cor. V. 20. be reconciled to God. As ye deſire the continuance of his bleſſings, or as ye would avert worſe Calamities than any ye have yet felt. As ye tender the peace and Proſperity of this City.1. Cor. XV. 34. Awake to Righteouſneſs, and ſin no more: Waſh you, make you clean; Iſai. I. 16.17.put away the evil of your doings before the eyes of the Lord, ceaſe to doe evil, learn to doe well. Have compaſſion on your ſelves, forſake thoſe iniquities which ſeparate between you and your God, and have hid his face from you, Iſai. LIX. 2.if you hope to prevail with him to be mercifull to you and bleſs you. Improve this opportunity of making your peace with him, which the Wiſedom and Piety of our Government hath put into your hands. Let the remembrance of the late dreadfull Fire teach you the Fear of the Lord, which is the trueſt Wiſedom, and the beſt Preſervative from the like Calamities. Let the ſincerity of this days Humiliation appear in its happy influence on the future conduct of your lives. Let it ſo refreſh the memory of God's Judgments and your ſins, as to make you walk humbly with him the whole year after. The good effects of a Faſt depend not ſo much upon the ſolemnity as the ſeriouſneſs of our Repentance: not ſo much upon the number of our Prayers or the noiſe of our cries, as on the lifting up of holy hands and clean hearts to God. In vain do we lift up our voice,Fruſtrà etenim vox ad Deum clamat cum ſcelerata vita reclamat. Nic. de Clemang. Ep. 77. and cry mightily to the Lord for mercy, whilſt our Sins cry out againſt us, and call louder to heaven for Vengeance. Without reformation we may proclaim, but cannot ſanctify a Faſt; the calling of a ſolemn aſſembly this day will be but an affront to God: Our Sacrifice will be numbred among our abominations, and our Prayers will be turned into Sin.
If we deſire to appeaſe the wrath of God, which ſeems not to be yet turned away, we muſt ſanctifie ſuch a Faſt as he hath choſen.Dan. IV. 27. We muſt break off our Sins by Righteouſneſs, and our Iniquities by ſhewing Mercy on the poor; eſpecially ſuch as have been Sufferers by this and the like Calamities. We muſt looſe the bands of wickedneſs, Iſai. LVIII. 6, 7, 8, &c.and let the oppreſſed go free; we muſt deal our bread to the hungry, and bring the poor out-caſts into our houſes; when we ſee the naked, we muſt cover them, and not hide our ſelves from our own fleſh. We muſt draw out our ſoul to the hungry, and ſatisfie the afflicted. Then ſhall we CALL upon the LORD, and he will ANSWER; we ſhall CRY, and he will ſay, HERE I AM. Our few old waſte places ſhall be built, and our imperfect foundations ſhall be raiſed up, and the Lord ſhall for ever be the REPAIRER OF OƲR BREACHES.
THE END.
End of the text · William Hopkins, Sermon Preached 3 September 1683 (1683)