The Burning of London, Part 1 · Subpart

The Burning of London · Part 1 · Subpart

p. 25Meditations and Diſcourſes of the Reaſons that are found in Scripture, of Gods bringing the Judgment of Fire upon a perſon or people.

MEDITATION I. Of the ſins for which God ſent Fire upon Sodom and Gomorrah.

THe firſt pernicious Fire of which we read in Scripture, was that which fell upon Sodom and Gomorrah, Gen. 19.24. The general cauſe of it, was that which was told Abraham, Gen. 18.20. And the Lord ſaid, becauſe the cry of Sodom and Gomorrah is great, and becauſe their ſin is very grievous, But their particular crimes are ſet down, Ezek. 16.49. where God upbraiding Jeruſalem, ſaith, Behold this was the iniquity of thy ſiſter Sodom, pride, fulneſs of bread, and abundance of idleneſs was in her, and in her daughters, neither did ſhe ſ…rengthen the hand of the poor and needy v. 50. And they were haughty, and committed abomination before me, therefore I took them away as I ſaw good. Now what that abomination was which they committed, I think St. Jude tells us moſt plainly, Jude 7. Even as Sodom and Gomorrah and the Cities about them, giving themſelves over to Fornication, and going after ſtrange fleſh, are ſet forth for an example, ſuffering the vengeance of eternalſire. Now the three firſt crimes charged upon them, viz. Pride, Idleneſs, and Fulneſs of bread, p. 26did make way for the laſt, viz. their being given up to Fornication. Pride prepares for uncleanneſs; as it diſpoſeth perſons to thoſe habits and geſtures which tempt others to tempt them to wantonneſs: witneſs the great pride which ſome take in going extreamly naked, whence it often happens to them as to Hezekiah after that he had ſhown the King of Babylons meſſengers more of his treaſure than was fit for them to ſee. Iſa. 39. it was not long after that the Babylonians came and took away all he had from his children, and carried both them and theirs into captivity. One meeting a boy with a basket of chickens wide open, askt him how he would ſell them, who anſwering him they were not to be ſold, he replied to the boy again, Then fool ſhut thy Basket. But that by the way.

It comes to paſs by the judgment of God, that proud perſons often prove unclean, becauſe uncleanneſs is a diſgraceful ſin, and ſo the more fit for proud perſons to be left unto, in order to making them more humble. For of him that committeth Adultery Salomon ſaith, Prov. 6.33. A wound and a diſhonour ſhall he get, and his reproach ſhall not be wiped away. Perſons by that ſin are ſaid to diſhonour their own bodies. Rom. 1.24. Alſo that very complexion which is moſt ſamed for proud, is generally obſerved as moſt prone to uncleanneſs, and 'tis too commonly ſeen that a fantaſtical (which is a proud) habit, and a filthy heart go together; and thoſe places are generally moſt notorious for luſt, that are moſt infamous for pride; as if thoſe two weeds delighted to grow in the ſame ſoil; proud ſpirits and proud fleſh go uſually hand in hand. And p. 27as for Fulneſs of bread, by which we are to underſtand Gluttony and Luxuriouſneſs in the uſe of meats, that is as great a hand-maid to Luſt as Pride can be. Jer. 5.7. When I fed them to the full, then they committed adultery, and aſſembled themſelves by troops in the harlots houſes. v. 8. They were as fed horſes in the morning, ever one neighed after his neighbours wife. (He adds v. 9. Shall I not viſit for theſe things, ſaith the Lord, and ſhall not my ſoul be avenged of ſuch a Nation as this?) Sine Cerere & Baccho friget venus. But where Ceres and Bacchus, that is, meats and drinks are uſed immoderately, Luſt becomes outragious: and then if abundance of Idleneſs be ſuperadded as a third pair of Bellows to blow the Fire, it cannot but flame out exceſſively. For much Idleneſs is that which imps Cupids wings as much as any thing, and is the very feathers that make his darts to flie. The Poet knew that full well, who ſaid, Otia ſi tollas periere cupidinis arcus. No weed grows more generally in great plenty in the ſoil of mens hearts, than luſt doth, in caſe they ſuffer them to lie fallow, and unmanured, in caſe they be not ploughed up by honeſt labour and ſowed with the ſeeds of better things. Now theſe I have mentioned were but the underling ſins of Sodom, which had their eies upon another ſin (as the eyes of a hand maid are towards her miſtris.) The miſtris whom they all ſerved and did homage to, that was the luſt of the fleſh, in which they received their conſummation, and as St. James ſaith, …ſt when it hath conceived bringeth forth ſin, and ſin when it is ſinsſhed bringeth forth death. So Pride, Idleneſs, and fulneſs of bread, when they have conceived, bring p. 28forth luſt. We may not omit one ſin more which is charged upon Sodom, and did help to burn it; and it is ſet forth in theſe words, Neither did ſhe ſtrengthen the hands of the poor and needy. She was too proud to look upon the poor; ſhe had fulneſs of bread, but ſupplied not the neceſſities of others, out of her own ſuperfluities; ſhe was idle her ſelf, but did not ſet the poor to work, or not reward them for it, as thoſe mentioned, Jam. 5.3, 4. The ruſt of your gold ſhall eat your fleſh as it were fire. Behold the hire of the labourers which is kept back by you, crieth, &c.

Now let us conſider how proper and ſuitable it is for ſuch offences as theſe to be puniſhed with Fire. No cre…ture levels things, or brings them into the duſt ſooner, or more than Fire. Therefore it is a fit puniſhment for pride, which muſt take a fall. Idle perſons are drones, and drones muſt be driven from their hives (Ignavum fucos pecus a praeſepibus arcent;) & what can do it ſo eaſily as fire? And as for thoſe that are given to luxury, or fulneſs of bread, no ſuch compendious way to puniſh them, as by ſetting that cormorant Fire, to cat them out of houſe and home. Then as for uncleanneſs, it is no wonder if that conſume Towns and Cities, being a Fire it ſelf, ſo called Job 31.12. It is a fire that conſumeth to deſtruction, &c. Who can carry Fire in his boſome, and not be burnt? We ſee that ordinarily burns the bodies of men (as to part) and they expreſs their mallady, by telling us they have got a Burn, or are Burnt. Sometimes it coſts them their noſes, as if that organ of ſmelling had rather quit the body, than endure that ſtench which the rottenneſs thereof annoies it with. They that p. 29eſcape ſo, (though that be ſufficiently ill-favoured, and no honourable ſcar) come off better than many of them do, who mourn at laſt, when their fleſh and their bodies are conſumed, Prov. 5.11. implying, that ſome do loſe not only their noſes (which are as it were the ſpout of their bodies) in that curſed ſervice, but as it were the main fabrick, this Fire burning down to the ground. But why ſhould unmercifulneſs be puniſhed with Fire? L… St. James tell you the reaſon of that, Jam. 2.23. For he ſhall have judgment without mercy, who hath ſhewed no mercy. No executioner of wrath more ſit to diſpenſe judgment without mercy than fire is, and that is the portion of them that ſhew no mercy.

And now poor London, how loath am I to trample upon thy duſt: or to ſpeak ſo harſh a word to thee in thy miſery, as to ſay, that in the forementioned reſpects thou mighteſt have ſhaken hands with Sodom, and called her fiſter, as God was pleaſed to ſpeak to Jeruſalem, concerning her ſiſter Sodom. Yet becauſe being deeply humbled under Gods hand, is the way to be lifted up; in order thereunto give me leave to ſay that even in thee, O London, (though not in thee only, nor in thee chiefly) were found Pride, Fulneſs of Bread, and abundance of Idleneſs; neither did many of you ſtrengthen the hands of the poor and needy, as you might, and ought to have done. Nor cauſt thou purge thy ſelf from the guilt of much uncleanneſs, which was in the midſt of thee (that abomination as it is called in the ſight of God. Ezek. 16.50.) Was it to be ſeen by the garb of London, and the gallantry of Citizens living, and by that breadth and p. 30port they did bear, that God had been taking them down ſeveral years together, plucking off their plumes by a devouring Peſtilence, conſuming war, huge dearth of trade, that God had been calling to them, to put off their ornaments, that he might know what to do with them? I ſay was this to be diſcerned by the equipage in which men lived? were not the expences of many far above the proportion of their eſtates (when yet they need… not to have been ſo) and their ſpirits yet higher than their expences? what may we call this but Pride? And as for fulneſs of bread, I wiſh that Epicurizing had not been too much in faſhion, that there had not been ſlaying of Oxen, and killing of Sheep, eating Fleſh, and drinking Wine, when God called for weeping and mourning, as it is, Iſa. 22.12. For it is added, Sarely this iniquity ſhall not be purged away till ye die. And whereas abundance of Idleneſs is further charged upon Sodom, it were well if thoſe expreſſions uſed Deut. 28.56. where we read of the tender and delicate woman, which would not adventure to ſet the ſole of her foot upon the ground, for delicateneſs and tenderneſs, were not applicable to too many of that ſex; and that others like the Athenians, had not ſpent moſt of their time in hearing and telling ſome new thing. An idler people could not be, than many were in that great City, whereof themſelves would have been ſenſible, if they had but ſeen the pains and induſtry which is uſed by many or moſt people dwelling in Villages, and Countrey-places, that are alwaies in action, as the Poet ſaith of the Husbandman, Redit labor actus in orbem. And as for matter of uncleanneſs, why p. 31was it that very Apprentices were ready to pull down houſes upon that account (though having no commiſſion either from God or man; they did not well to attempt it) if Stews and Brothel-houſes had not been too notorious? As for not ſtrengthning the hand of the poor and needy, that is by a due relief, how could they otherwiſe chooſe than be guilty of it, who weakned their eſtates by idleneſs, laviſhed them upon their pride, exhauſted them by their luxury, ſpent them upon their uncleanneſs, which as ſo many Cormorants devoured that which might and ought to have been given to the poor: I ſee then there are moral cauſes of evil as well as natural, and theſe are ſome of them. He is bruitiſh that thinks otherwiſe. Do not the ends and intereſts of men ſway the World, next to God himſelf, and what are they but moral cauſes: and if ſuch be to be taken notice of, why not ſin, which is more conſiderable than all the reſt?

Then O yee late Inhabitants of that famous City, which is now in aſhes, as ever you deſire it ſhould flouriſh again, repent of your pride, fulneſs of bread, abundance of idleneſs, neglect of the poor, and abominable uncleanneſs, ſo many of you as were guilty of all, or any of theſe (for all were not;) and let others mourne over them that have ſinned, and have not repented, that God may repent of the evil which he hath brought upon you, and may build up your waſte places in his good time. Continue not in the ſins of Sodom and Gomorrah, leſt their puniſhment be either not removed from you, or if ſo, again revived upon you.

p. 32MEDITATION II. Of deſtroying Fire, procured by offering ſtrange fire.

WE read concerning Nadab and Abihu, that there went out fire from the Lord and devoured them, and they died before the Lord? Lev. 10.2. Why that heavy judgment befell thoſe two Sons of Aaron (the Saints of the Lord) the preceding verſe will tell us, viz. becauſe they took their cenſers, put incenſe therein, and offered ſtrange fire before the Lord, which he commanded them not. Their fault was this, God had ſent down fire from heaven upon his Altar, Levit. 9.24. It ſhould ſeem it was the pleaſure of God (and doubtleſs they knew it) that his ſacrifice (which one calls his meat, as the Altar his Table) ſhould be kindled and prepared with that fire only, which by continual adding of ſuel, (as need required) was to be kept from ever going out, (as is ſuppoſed) Levit. 16.10. There 'tis ſaid, Aaron ſhall take a cenſer full of Coales of fire from off the Altar, and his hands full of incenſe, and bring it within the vaile. Now they preſumed to offer incenſe to God with common fire, which came not from the Altar, before the Lord, and for this they were burnt to death. Upon this paſſage Biſhop Hall (worthily called our Engliſh Seneca) reflects thus. It is a dangerous thing, ſaith he, in the ſervice of God to decline from his own inſtitutions; we have to do with a power, which is wiſe to preſcribe his own worſhip, juſt to require what he hath preſcribed, powerful to revenge that which he hath not required.

p. 33MEDITATION III. Of fire enkindled by murmuring.

IN Numb. 11. the firſt and third verſes, I read theſe words, When the people complained, it diſpleaſed the Lord, and the Lord heard it and his anger was kindled, and the fire of the Lord burnt amongſt them, and conſumed them that were in the utmoſt parts of the Camp: And he called the name of the place Taberah, becauſe the fire of the Lord burnt among them. It doth not much concern our preſent purpoſe to enquire what the cauſe of this their murr…uring was, which yet is thought to have been want of meat in the Wilderneſs, and thence the place where they were puniſhed, to have been called the graves of luſt, as our Margents do Engliſh, (kiberoth hattaavah) neither need we be infallibly reſolved what kind of fire it was that God ſent amongſt them for their murmuring) it is all we need obſerve at the preſent, that they were puniſhed by fire, and that murmuring was the ſin they were puniſhed for. Our puniſhment I am ſure hath been by fire as well as theirs; ought we not then to examine whether cur provocation was not much-what by murmuring, even as theirs was? were we contented when the City was ſtanding? yea did we not grumble and repine at one thing or other every day? and yet we think we ſhould be more than contented, that is to ſay, very thankfull and joyfull, if we had but London again, if that great City Phenix-like might but riſe out of the aſhes, and our places know us once more. It ſhould p. 34ſeem then, we had enough then to be contented with, and thankfull for, but we knew it not, as it is ſaid of husbandmen, Faelices nimium ſua ſi bona norant. If ſome were in worſe condition than formerly, would that juſtify their murmuring? were not the Iſraelites in the Wilderneſs when they were puniſhed for murmuring? and had they not enjoyed a better condition than that in former times? Do we murmurers think that men are to blame? and was not Shimei to blame when he curſed Daivd? and yet David looking higher, viz. unto God, ſubmiſſively replied, it may be the Lord hath bid him curſe me. The Robbers and ſpoilers of Iſrael were in fault. Yet ſeeing it was God that gave Jacob to the ſpoile, and Iſrael to the robbers, that was reaſon enough why they ſhould be dumb as a ſheep before the Shearer, and not open their mouths in any way of murmuring. If we ſo remember our miſeries, as to forget our mercies, if we aggravate our evil things, and extenuate our good, if we be ſo vexed and diſpleaſed with men, as if they were ſole authors of all our troubles, and as if God (who owes and payes us ſuch chaſtiſements) had no hand in them. If in our hearts we quarrel with God, as if he were a hard maſter, and had done us wrong, if when we had food and raiment we were not content; if when we had ſomething, and that conſiderable (and how could our loſs have been conſiderable, if our enjoyment had not been ſo?) we were as unſatisfied, as if we had juſt nothing. If ſo, do not theſe things plainly prove that we were murmurets many of us? and whoſe experience doth not tell him that theſe things were ſo? how many p. 35things have we repined at, that men could not help? as namely the peſtilence; now in ſuch caſes it is evident, that we have not murmured againſt men, but againſt the Lord, Exod. 16.8. Nay, if men be puniſhed far leſs than their ſin… deſerve, and yet will not accept of that their puniſhment, but fret at him that inflicted it, what muſt we call that but murmuring? And was not that our caſe? I had almoſt ſaid, that England even before this fire, was ſo full of diſcontent, (whatſoever the cauſe were) as if all the plagues of Egypt had been upon it, and how after this i… can ſwell more without burſting, is hard to conceive. So little had we learn'd good Eli's note, It is the Lord, let him do what ſeemeth good to him.

Now if the Law of retaliation be burning for …urning, as we read it was, Exod. 21.25. How juſt was it with the great God to ſend a Fire upon us, for our grievous diſcontents and murmurings? Murmurers are full of heart-burnings againſt God himſelf, diſcontent is a Fire within, that flies and flames up againſt the great God, as Ahaz ſaid: (who with his tongue did ſpeak but the language of the hearts of many others.) This evill is of the Lord, why ſhould I wait on him any longer? wonder not then if the anger of God have burnt againſt thoſe that did burn againſt him, if he hath given us fire for fire. We were alwayes murmuring when we had no ſuch cauſe as now we have, and now God hath given us, as it were ſomething to murmur for, and yet let me recall my ſelf, that was ſpoken but vulgarly: For though God ſhould puniſh us with Scorpions in ſtead of Rods, he will no tallow p. 36us to murmur, but commands us to filence our ſelves with ſuch a queſtion and anſwer as this. Why doth the living man complain? man for the puniſhment of his ſin. Who ſo conſiders how unthankfull we were for what we had before the fire, will ſee no cauſe to wonder at what we have loſt, but rather to wonder at this, that ſuch as have loſt but a part, did not loſe all. For with Parents nothing is more common than to take away thoſe things from their Children quite and clean, for which they will not ſo much as give them thanks, as not being ſatisfied with them. Then ſay Parents, give them us again, you ſhal have none of them, they ſhal be given to them that will be thankfull for them, yea ſay they not ſometimes in their anger, we will throw ſuch a thing in the fire, before ſuch unthankful Children ſhall have it. I ſee London full of open Cellars and Vaults, as it were ſo many open Graves, and Earth lying by, ready to cover them. How unwilling am I to ſay that Kiberoth Hat…aavah might juſtly be written upon them, that is, the graves of thoſe that luſted after more, and by that meanes loſt what they had? If I were one of the murmurers, (as there were few exempted from that guilt) O Lord, I have cauſe to own thy juſtice in whatſoever this Fire hath or ſhall contribute to my loſs and prejudice, and alſo to adore thy mercy, if my ſhare in this loſs were not proportionably ſo great, as that of many others, and thoſe my betters.

p. 37MEDITATION IV. Of Rebellion againſt Moſes and Aaron, procuring a deſtructive Fire, Numb. 16.

THe ſixteenth Chapter of the Book called Numbers, in the 35 verſe thereof, tells us, how that a Fire came down from the Lord, and conſumed no leſs then 250 Men that offered Incenſe, not their Houſes, but their very Perſons. Some would hardly think that ſo ſmall a crime (as oppoſition to Magiſtracy and Miniſtry are in their account) ſhould have been the only cauſes of ſo heavy a judgment. And yet we finde that alledged as the main, if not the only reaſon of Corah and his Complices being conſumed by fire. The Confederates of Korah, Dathan, and Abiram are ſaid to have been 250 Princes of the Aſſembly, famous in the Congregation, men of renown. Yet when ſuch as they (who one would think might better afford to do ſuch a thing than meaner men) gathered themſelves together againſt Moſes, and againſt Aaron, ſaying why lift ye up your ſelves above the Cougregation of the Lord? and they themſelves would be Prieſts and Princes, as well as they, verſe 10. Seek ye the Prieſthood alſo? ſaid Moſes to them (yee Sons of Levi.) And in the 13 verſe, they qua… rel with Moſes, for making himſelf (which was falſe, for it was God that had made him ſo) altogether a Prince over them, as who ſhall ſay, they would have no body above themſelves, either in Church or State. I ſay, when they ſhewed this kinde of ſpirit and principle, you ſee p. 38how God puniſhed it. Theſe were right Levellers, if I miſtake not; they pretend they would have all to be alike, verſ. 3. ye take too much upon you, all the Congregation are holy, every one of them; wherefore then, ſay they to Moſes and Aaron, lift ye up your ſelves above others? But to pretend they would have none inferiour to them, ſurely was but a ſtratagem to bring to paſs that they might have no Superiors, or rather that themſelves might be ſuperiour to all others. This was like to come to good, they would have neither head nor taile in Church or State, or elſe it ſhould be all head, or all taile. But from theſe principles of Anarchy and Ataxy ſet at work (I ſay) from the diſpleaſure of God againſt them upon that account) ſprang the fire which we there read of.

Much of this ſpirit hath been in England within a few years paſt, when not a few gloried in the name of Levellers, at leaſtwiſe in the character and principles of men ſo called. If any of thoſe embers be ſtill raked up under aſhes, I ſhould fear leaſt a Fire of tumult and confuſion might break out from thence, and by their meanes as ſoon as any way: nor do I queſtion at all, but that the ſin and guilt of ſuch vile and antiſcriptural tenets might help to kindle that fire which lately devoured the City. God will not ſuffer two ſuch great Ordinances, as Magiſtracy and Miniſtry, which ſo greatly concern the good of the World, nor either of them to be trampled upon. St. Jude ſpeaks ſharply of ſuch men, calling them filthy dreamers, who deſpiſe dominion: and ſpeak evil of dignities: they who would level theſe, the God of order will level them, for ſuch are p. 39ſaid to periſh in the gain-ſaying of Korah, Jude 11. Of ſuch it is ſaid, in 2 Pet. 2.12. That as bruit Boaſts, they are made to be taken, and to be deſtroyed, and that they ſhall utterly periſh in their own corruption.

But then if we conſider Moſes and Aaron, one as a holy Magiſtrate, the other as a holy Miniſter▪ that did greatly aggravate the ſin of Korah, and his Complices in riſing up againſt, and ſeeking to depoſe them, for as ſuch they had a double …tamp of God upon them, viz. both as Magiſtrates, and as good. For as ſuch, they were not only called Gods, but alſo partakers of the divine nature, and if we muſt be ſubject to Superiours, that are naught and froward, 1 Pet. 2.18. much more to them that are good and gentle: the deſtruction of uſefull Magiſtrates and Miniſters is one of the greateſt diſſervices that can be done to the World, and will as ſoon kindle the wrath of God, as almoſt any ſin that men commit. 2 Chron. 36.16. But they mocked the meſſengers of God, and miſuſed his Prophets, till the wrath of God aroſe againſt them, till there was no remedy. Mat. 23.36. There we finde theſe words, O Jeruſalem that killeſt the Prophets, and ſtoneſt them that are ſent unto thee, &c. Behold your houſe is left unto you deſolate. in Numb. 16.11. Moſes told Corah and his Company, that they were gathered together againſt the Lord. For what is done againſt Magiſtrates and Miniſters, either as Officers ordained of God, or as good, in their places, is done againſt God himſelf, as the abuſe offered to a Miniſter of State, is more againſt his Prince, than againſt himſelf. Thoſe Rebels had ſome pretence for their inſurrection, namely p. 40that they were brought into a miſerable condition, verſ. 14. Thou haſt not brought us into a Land that ſloweth with milk and honey, or given us fields or Vineyards, we will not come up: meaning that Moſes had brought them into a Wilderneſs, and therefore they would not be ſubject to him. But we ſee that excuſe would not ſerve their turns.

Neither the vices, nor the unhappineſs of Rulers, and of their ſubjects under them (the latter of which was charged upon Moſes, though very unjuſtly) can diſpence with their obedience to them in lawful things. The Iſraelites were as truly bound to obey Moſes in the Wilderneſs, as if he and they bad dwelt and flouriſhed together in the Land of Canaan. Had Moſes been a bramble, as they repreſented him, from which they could receive neither fruit nor ſhelter, yet might he have ſaid, as that bramble did in Jothams parable, Judges 9.15. If in truth yee anoint me King over you (or if God had done it) then come and put your truſt in my ſhadow: and if not, let fire come out of the bramble and devour the Cedars of Lebanon. No Childe can lawfully deny his Parents the obſervance of their lawful commands, becauſe they are not ſo loving to him, or careful of him as they ought to be, neither have kept their own garments unſpoted of the preſent World. Though Noah diſcovered nakedneſs, yet his Sons ought him reverence, and were ſome of them curſed for not paying what they did owe. They might do no more than turn their backs upon him, (that their e…s might not behold his ſhame) and yet themſelves draw neer enough to cover it. May I p. 41then live to ſee the day (or may my Children ſee it, if not I) in which all and every the inhabitants of theſe three Kingdomes ſhall perfectly deteſt thoſe ſins which brought fire (as it is called, whatſoever fire it was) upon Korah, Dathan, and thoſe that were joyned with them; and that as we read, that not ſo much as a dog opened his mouth againſt the Iſraelites when they came out of Egypt; ſo neither may man, woman or childe, either ſpeak a word, or dart a thought againſt thoſe two great Ordinances of God, Magiſtracy and Miniſtry, (which ſome of late years have greatlie vilified) or againſt either of them; but may reverence that ſtamp of God which is put upon them, remembring that Miniſters are called Angels in Scripture, and Magiſtrates are there called Gods. And wheras good Magiſtrates and good Miniſters are in Gods account (and therefore in deed and in truth) more precious than the Gold of Ophir. May I live to ſee all and every of them ſo eſteemed, and ſo dealt with; and may none of Gods Elijahs ever in any future age be tempted to imprecate fire from Heaven (as he of old did, 2 King. 1.10.) upon any Officers comming towards them in a hoſtile way, and with a bloody mind.

Nor may any man ever be ſo wicked and hardy, as to come towards any ſuch in any ſuch way, leſt God who hath ſaid, Touch not mine a…ointed, and do my Prophets no harm: ſhould ſend that curſe which was not cauſeleſs, and rain down fire upon them, as he did once and again upon thoſe Captaines that came to ſeize upon Elijah; and once more, may I live to ſee that …our perfectly rooted out of the minds of p. 42men, viz. that ſubjects may give a bill of divorce to their lawfull Soveraigns; or at leaſtwiſe to their own due Allegiance, if either they ſhould prove vitious in their perſons, or unhappy and unſucceſsful in their publique Adminiſtrations, as thoſe that told Moſes he had not brought them into a Land flowing with Milk and Honey, and therefore they would not come up to him; whereas it is unqueſtionably our duty to come up to our Governours in whatſoever lawfully we may, whatſoever themſelves or their ill ſucceſſe be. Let it ſuffice, O Lord, that ſo many fires have been formerly kindled in the world, by mens following the way of Korah, and let the example of thy ſeverity upon him and his complices, and on others that have trod in their ſteps, for ever deter men from kindling new fires upon the like accounts or (which is worſe) provoking thee to kindle a fire upon them, as thou lately didſt upon that once famous City of London, which now lieth in aſhes.

MEDITATION V. Of Sabbath-breaking mentioned in Scripture, a… one great cauſe of Gods puniſhing a people by Fire.

TO them that ſhall carefully read what is ſpoken, Jer. 17.28. nothing will more plainly appear than that God hath ſometimes contended by Fire, for the pollution and profanation of his Sabbaths which he hath bid us p. 43remember to keep holy. The words are theſe, But if you will not hearken to me, to hallow the Sabbath day, and not to bear a burden even entring at the gates of Jeruſalem on the Sabbath-day: then will I kindle a fire in the gates thereof, and it ſhall devour the Pallaces of Jeruſalem, and it ſhall not be quenched. To this ſin amongſt others did Jeruſalem owe its deſtruction by Fire, which was afterwards accompliſhed. It is one of the complaints which the Prophet makes, Lam. 2.6. that God had cauſed their ſolemn Feaſts and Sabbaths to be forgotten in Zion. They would not keep them when they might, and afterwards (ſuch was their diſtraction and confuſion) they could hardly keep them if they would, and had ſo diſcontinued the obſervation of them, that they had almoſt forgotten that they had ſometimes enjoyed ſuch good daies, and ſtill ought to obſerve them. It is ſaid in Lam. 1.7. that the enemies ſaw her, viz. Jeruſalem, and did mock at her Sabbaths; which ſome expound, of their deriding the ceſſation of their wonted publick and ſolemn ſervices, which the Temple being demoliſhed they were forced to intermit.

I wiſh there lay no guilt upon England, and upon London its ſelf, in reference to the profanation of Gods Sabbaths, and forgetting to keep them holy, as we are commanded to do; when Saul told Samuel, that he had performed the commandment of the Lord, 1 Sam. 15.14. Samuel replied, What meaneth then this bleating of the ſheep in mine eares, and the lowing of the oxen which I hear? Alluding to that, I may anſwer ſuch as ſhall pretend the Sabbath was ſtrictly kept; what then was the meaning of that poiſe of p. 44children and young folks, that we ſaw and heard playing up and down the ſtreets on the Lords day? or what meant that vain and idle communication that we heard from the mouths of young and old, both men and women, as we paſſed along the ſtreets on thoſe daies? how came the Fields adjacent to the City, to be ſo crowded with company, walking to and fro, meerly for their pleaſure on the Lords day; yea, why was it thus, not only before and after the time of publick worſhip, but in the very ſeaſon of it? in ſo much that there was more company ſometimes in the fields, on the Lords day, than in the Churches? was it for want of Churches to repair to? how could that be, when there were ſo many within the City it ſelf, that now the Fire hath deſtroyed above fourſcore, yet ſome remain? It could not be for want of room in Churches, for many were almoſt empty, and ſome of thoſe, in which I doubt not, but the ſincere milk of Gods Word might have been enjoyed. Why were Taverns and Ale-houſes that ſtood in the fields, ſo frequented on the Lords daies, more than on working daies, as if they had been the Churches, and Bacchus the God that men ought to worſhip? yea, it is vehemently ſuſpected, that Stewes and Baudy-houſes were not without their cuſtomers on that day, as well as on any others. Oh the wanton carriages that mine eyes have ſeen on that day in the open fields. The greateſt part of thoſe I met, ſeemed to be on the merry pin, laughing & jeſting, and diſporting themſelves one with another, both young men and maidens: By their behaviour one would have took it for ſome p. 45jovial time, rather than for a day holy to the Lord, in which men are enjoyned, not to think their own thoughts, ſpeak their own words, or finde their own pleaſures. How few have I heard taking the name of God into their months on that day, otherwiſe than in vain, and by curſed oaths, as I have walked ſome miles an end. I verily think that many people had wont to ſpend the Lords day worſe, generally, than any day in the whole week. Many did ſpend other daies in honeſt labour, who miſ-ſpent the Lords day in diſhoneſt recreations. So far were moſt from preparing for it before it came, that few kept it holy when it was come. Jews will not omit the preparations to their Sabbaths, but Chriſtians did not only ſo, but pollute the Lords day its ſelf. I might ſpeak of ſuch as did take the boldneſs to work on the Lords day, notwithſtanding that they read to the contrary in Neh. 13.15. Jer. 17.21. and expreſly in the fourth Commandement, in which it is ſaid, Exod. 20.10. In it thou ſhalt not do any work, thou nor thy ſervant: and yet did not ſome hard maſters exact all their labours of their ſervants on thoſe daies, when they had haſt of work.

Have we not others ſet their wits on work to diſpute againſt that day, and to write againſt it; witneſs many ill Treatiſes extant to that purpoſe. And why might they not as well have written againſt the other nine Commandements as againſt the fourth? Why muſt that only be thought Ceremonial, when all the reſt are confeſſed to be Morral? If God have ſeemed to change it from the laſt to the firſt day of the Week, can we take a juſt occaſion from thence to p. 46abrogate it? I doubt not but the day we now keep by the name of the Lords day, was intended in the ſecond Commandement as well as that which they under the Old Teſtament kept, which was called the Sabbath. A ſeventh day, or one day in every ſeven is provided for by that Commandment to be kept holy, but not alwaies the ſeventh day from the creation. For it is not ſaid, that God bleſſed the ſeventh day and hallowed it; but that he bleſſed the Sabbath-day, or that day which himſelf had or ſhould appoint to be kept as a Sabbath, or time of holy reſt; which under the Old Teſtament was the laſt, but under the New is the firſt day of the week, called the Lords day, for that Chriſt roſe again as on that day. Although the firſt adminiſtration of the Lords Supper was in unleavenned bread, yet the inſtitution of it is for the uſe of bread, not of that which is unleavenned. So, though God reſted on the ſeventh day from the Creation, yet his legal Ordinance doth not preciſely require the obſervation of that day, but of one day in ſeven. Who doubts but baptiſme and the Lords Supper are now as much in force by vertue of the ſecond Commandment, as Circumciſion & the Paſſover were of old; that Commandment referring to ſuch Ordinances as God ſhould appoint, as well as to thoſe which he had appointed, and ſo the fourth Commandement, to any day in ſeven that God ſhould enjoyn, as well as to that which he had enjoyned. Why ſhould not the practice of the Apoſtles be a ſufficient warrant for changing of the day? 1 Cor. 16.2. On the firſt day of the week let every of you lay by him in ſtore p. 47as God hath proſpered him. It appeareth that was their day of meeting for worſhip, becauſe on that day they made their Collections for the poor; and in Act. 20.7. it is ſaid, that on the firſt day of the week when the diſciples met to break bread, Paul preached to them; intimating, that was their day for partaking of the Lords Supper, and therefore in all likelihood for other religious ſervices. Now, would the Apoſtles have ventured to change the day, without leave and command from God ſo to do?

But if any man be not convinced by theſe arguments, that the day ought to be ſo changed; yet let him ſhew me the leaſt colour of reaſon for abrogating of the fourth Commandment, and obſerving no day in the week as a Sabbath to the Lord. Moſt men, if they muſt keep one day in the week holy, had as lieve it ſhould be the firſt day of the week as the laſt. Moſt of thoſe that quarrel at the obſervation of the firſt day, or Chriſtian Sabbath, I fear do it becauſe they would obſerve none at all; but as for thoſe that conſcientiouſly obſerve a ſeventh-day Sabbath. I dare not call them Jews, for Judaizing in that one thing, but think they may be better Chriſtians than many that are more Orthodox as to the Time and Day. But as for thoſe profane perſons that have and do refuſe to dedicate either the laſt or firſt day of the week to God, as a Sabbath or holy reſt, I muſt be bold to tell them (if they be Engliſh-men) they had a great hand in ſetting London on fire, which was a vaſt loſs to the whole Nation, and came doubtleſs for the ſins of the whole Nation, as well as for the ſins of its inhabitants. I ſay, p. 48you had a great hand in it, and particularly by your prophanation of the Lords day, as the Text I quoted from Jer. 17.21. leads me to think. I had almoſt ſaid, that was become a National ſin, as by the general practice of it, ſo for want of due endeavours to reſtrain it, ſuch as Nehemiah uſed, (Nehem. 13.16.) and therefore no wonder if God have puniſhed with that which was, is, and will be a ſore ſtroke upon the body of the Nation.

But beſides the groſs prophanation of the Lords day, whereof wicked men were guilty, viz. by working, playing, and doing more wickedneſs then, than at other times. I fear few of the better ſort can waſh their hands in innocency, as from finding their own pleaſure, and ſpeaking their own words on Gods holy day, which is forbidden, Iſa. 58.13. or have called the Sabbath their delight, holy, and honourable of the Lord, as became us. Or with John have been in the Spirit, ſo as we ought, on the Lords day. Few of us have kept any one Sabbath, as a Sabbath ſhould be kept. Under pretence that we fear to act like Jews; it is well if we forget not to act like Chriſtians, as to the Lords day. We took Gods day from him, and now he hath taken our City from us; we robd him of the beſt day in the week, for all daies are his, but this more eſpecially; & he hath deprived us of the beſt City in the three Kingdoms. We committed Sacriledge in robbing God of his daies, which he had ſet apart for himſelf, and it proſpered with us no better than that Coale did which the Eagle ſtole from the Altar, and therewith fired her own Neſt. And now poor London, (if I may ſtill call p. 49thee London) thou enjoyeſt thy Sabbaths in that doleful ſenſe, as was threatned, Levit. 26.34. Then ſhall the Land enjoy its Sabbaths, as long as it lieth deſolate. And the ſame reaſon may be given now as then, v. 35. As long as it lieth deſolate it ſhall reſt, becauſe it did not reſt in your Sabbaths when ye dwelt upon it.

MEDITATION VI. Of Gods contending by Fire, for the ſins of Idolatry and Superſtition.

I Dolatry is plainly and properly enough defined, to be the worſhipping of a falſe God (one or more) or elſe of the true God in a falſe manner. The former is expreſly forbidden in the firſt Commandment, which is in theſe words, Thou ſhalt have no other Gods before me; but the latter in the ſecond, which ſaith, Thou ſhalt not make to thy ſelf any graven Image, &c. that is, Thou ſhalt not worſhip, or pretend to worſhip me in the uſe of Images, or of any thing elſe which I my ſelf have not inſtituted and appointed. Now whereas ſome may think that the worſhipping of graven Images, for Gods, or as if they were Gods themſelves, and not the worſhipping of the true God, in the uſe of them, is the ſin forbidden in the ſecond Commandment, becauſe it is ſaid, Thou ſhalt not bow down to them, nor worſhip them. The contrary is evident enough. For the worſhipping of any other beſides the true God, is that which the firſt Commandment doth directly forbid, and p. 50is the ſum and ſubſtance of it; now we muſt not make the firſt and ſecond Commandments one and the ſame. Therefore the ſin forbidden in the ſecond Commandment is the worſhipping of God, in or by the uſe of Images, and other things which he never appointed, as means, methods, and parts of his worſhip. Now this latter branch of Idolatry is the ſame thing with that which is called Superſtition; which is as much as ſupra ſtatutum, or a being devout and religious, or rather ſeeming to be ſo, above what is written, or was ever commanded by God. Of the firſt ſort of Idolatry which conſiſts in profeſſedly worſhipping any other beſides the true God, I ſhall need to ſay nothing; becauſe that is the Idolatry of Heathen only, & all Chriſtians profeſs to abhor it. But alas, how many calling themſelves Chriſtians, are not aſhamed to own and defend their worſhipping of Images relatively, (as they term it) though not abſolutely, mediately, though not ultimately. But if we can prove that this was all that many did, whom God was pleaſed to charge with Idolatry, and to puniſh grievouſly, even with Fire, for ſo doing; that will be to the point in hand. See for this Levit. 26.31. I will make your Cities, waſte, a…d bring your Sanctuaries to deſolation (which was afterwards done by Fire, when themſelves were carried into captivity, their City and Temple burnt.) Now in what caſe doth God threaten ſo to do, viz. in caſe they ſhould offer to ſet up any Images, to bow down to them. v. 1. and ſhould not repent of their ſo doing after they had been warned by leſſer judgments: If ſo, ſaith God, I will make your Cities waſte: and ſo p. 51he did by Fire, for that very ſin. Now the people thus threatned were the Iſraelites, who had ſo much knowledge of the true God, that it was impoſſible for them to think that thoſe ſtocks and ſtones which they did bow to, were God himſelf; but only they made them as repreſentations and memorials of God (or little Temples for God to repair to, if he pleaſed; or as ſures to draw God to them (as one calleth them) and yet for this, they are charged with Idolatry; for thoſe very Images are called their Idols, v. 1. Ye ſhall make ye no Idols, or graven Images; and by the greatneſs of that puniſhment which God inflicted for the ſame, we may gather he reckoned it as Idolatrie, for it was that …in if any. Moreover, that they intended no more by their Images, than only pictures and reſemblances of God, is intimated to us by thoſe words, Deut. 4.15. Take heed unto your ſelves, for ye ſaw no manner of Similitude, on the day that the Lord ſpake unto you in Horeb, out of the midſt of the Fire. v. 16. Leſt you make you an Image, the ſimilitude of any figure. As if he had ſaid, that God did therefore forbear at that time to aſſume any viſible ſhape, becauſe he would not have any repreſentations made of him, which to doe were Idolatrie; at leaſtwiſe, if done in order to religious worſhip. Were not Aaron and the Iſraeli…es charged with Idolatrie, for making, and cauſing to be made, a Golden call, Exod. 32.4. and ſacrificing to it? v. 5. &c. (yet that people were far from thinking the Calf they had made, to be the true God that brought them out of Egypt… No, they had made it for a repreſentation, and a memorial of him: For ſo they are to be underſtood, p. 52v. 4. Could any of them ſo far renounce reaſon, and common ſenſe (leaſt of all could Aaron do ſo) as to think that Image brought them out of Egypt, which was no Image till after their comming out of Egypt, which had not been what it was, but that they made a Calf of it? which they knew, of its ſelf was neither able to do good nor evil. No ſurely, their intent was to ſet up that only as a memorial of God, and to worſhip God in and by it. For this Moſes was ſo angry with them, and with the puppet which they had made, that as we read v. 20. He took the Calf, burnt it in the fire, ground it to powder, and ſtrewed it upon the water, and made them drink of it. The Apoſtle calls them Idolaters, 1 Cor. 10.6. Neither be ye Idolaters, as were ſome of them; which is quoted out of Exod. 32.6. If there were no Idolatry in the Golden-calf ſo intended, why was Moſes ſo angry with it? yea, why was God ſo angry with them, as by Moſes to give charge to the ſons of Levi, to ſlay every man his brother, and his companion, and his neighbour? v. 27. and all for their ſin in reference to that Golden-calf? and in v. 10. ſaid God to Moſes, Let me alone that my wrath may wax hot againſt them, and that I may conſume them. By which we may plainly ſee, that the Idolatrie I have been ſpeaking of, which is againſt the ſecond Commandment kindleth fires, as well as that which is againſt the firſt Commandment Therefore a Caveat is entred againſt Graven images, Deut. 4.23. upon the account of Gods being a conſuming fire, and a jealous God; a fire that can burn, and full of jealouſie (which is the rage of God as well as of p. 53man) ſo that he will not ſpare in the day of his anger.

Now if any ſhould think it harſh to call that which is intended as the worſhip of the true God, by the name of worſhipping Idols, when Idols are made uſe of only as memorials of God, and helps to worſhip; let them conſider, that if ſuch worſhip any thing really and truly, it is the Idol that is before them: for it muſt be either that, or God; it is not God they worſhip, for he accepts it no more than if they had cut off a dogs neck, or offered ſwines blood, Iſa. 66.3. See Acts 7.43. O ye houſe of Iſrael, have ye offered to me ſlain beaſts, and ſacrifices by the ſpace of forty years? yea, ye took up the Tabernacle of Moleck. He denies they offered to him, becauſe they corrupted his worſhip, and ſo in effect he was not worſhipped at all. Amot 5.25. and Iſa. 1.11. Sring no more vain Oblations. Therefore ſuch perſons doing that which God accounts now orſhip to himſelf, are ſaid to worſhip the Idol they pretend to worſhip by; and ſo to bleſs an Idol. Iſa. 66.3. and in 1 Cor. 10.20. The things which the Gentiles ſacrificed, they ſacrificed to devils, not to God; not that they intended their Sacrifices for the ſervice of devils; leaſt of all, when they offered their ſons and daughters. Pſal. 106.37. Yet becauſe it was a ſacrifice acceptable to the devil, and abominable to God, it is ſaid, that they ſacrificed their ſons and their daughters to devils. That is, to the Idols of Canaan, which they took for their Gods, and not for devils, v. 38. But moreover,

God puniſhed worſhipping by Idols, as if it were worſhipping of Idols: becauſe the former p. 54leads to the latter; and will introduce it in time, and preſently too, amongſt a great many. Many that are taught to worſhip before Images, cannot diſtinguiſh of doing it Relatively not Abſolutely, mediately, and not ultimately; and ſo they do it abſolutely and not relatively, ultimately and not mediately. Idols are brought in by the help of diſtinctions, but when once brought in, the diſtinctions are forgotten, and the Idols only are remembred, and the more ignorant ſort of people will turn perfect heathens, that is, worſhippers of ſtocks and ſtones. The jealous God fore-ſeeing this, forbids all uſe of Images in and about his worſhip, ſeeing that kind of dalliance and kiſſing the calves, will end at laſt in going a whoring from him, by ſuch Idolatrie as was amongſt the blindeſt Heathens. Now God would prevent the in-lets of evil, and therefore he would not permit the Nazarites ſo much as to eat the ſtones of Grapes, leſt it ſhould bring them by degrees to drink Wine, which they had vowed againſt; ſo neither will he ſuffer men to worſhip by, or in the uſe of Images, leſt they come at laſt to worſhip Images themſelves. And to the end the worſhip of God might be kept pure, care is taken in the ſecond Commandment, that men ſhould preſent God with nothing as either medium, or pars cultus, but what himſelf hath preſcribed; for by the ſame reaſon that worſhipping by Graven-images is forbidden, are we prohibited the uſe of every other thing, as any means or part of divine worſhip which G…d hath not inſtituted. Hence thoſe words, Mark 7.7. In vain do you worſhip me, teaching p. 55for doctrine the traditions of men. For the Phariſees, to place Religion in waſhing before they eat (whereas it was no more but cleanlineſs) Mark 7.3. was very diſpleaſing to our Saviour Chriſt, Paul was very angry with thoſe that pretended to a voluntarie humilitie, in worſhipping Angels, Col. 2.18. that is, they gave out that men ought to go to God by the mediation of Angels, as being the more reverent way of addreſſing to God: but Paul ſaith, they were vainly puft up with their fleſhly mind, for that they intruded into thoſe things, which they had not ſeen any warrant for in Gods Word. And as for thoſe Galathians that did obſerve daies, and moneths, and times, and years, the Apoſtle ſaith plainly, he was afraid he had beſtowed upon them labour in vain; namely, becauſe they thought to pleaſe, and to worſhip God, in and by thoſe things which were never of his own appointment. I wiſh then that whoſoever ſhall read this Chapter, may become convinced, if not ſo before, how greatly the ſins of Idolattie and ſuperſtition do provoke God, and kindle the fire of his wrath. Saul gave Samuel a ſuperſtitious reaſon, why the people took of the Sheep and Oxen, the chief of the things which ſhould have been utterly deſtroied; namely, that it was to ſacrifice to the Lord in Gilgal. Yet this their devotion, beſides, and contrarie to Gods command, is called Rebellion, and ſaid to be as the ſin of witchcraft: and as for Idolatrie, if Idolaters do in Gods account ſacrifice to devils: how juſt is it for Idolatrie to be reckoned as the ſin of witchcraft. 1 Sam. 15.23. Witches are burnt by the Laws of our Land. Now if that which God p. 56calls Witchcraft, ſhould grow common amongſt us, viz. Idolatrie, ſo called alſo in 2 Kings 9.22. which God forbid, and the wiſdome of our Governours will (I hope ſeek to prevent) we may expect more burning yet behind, and ſuch a fire of judgment to enſue, as will conſume us to utter and endleſs deſtruction. Now Lord, if thoſe men whoſe Religion teacheth them to inſiſt upon their merits, and if others have merited alſo, to flie to their works of ſupererogation, (as their manner is to idolize themſelves, and their own works) if ſuch ſhall attempt to break in upon us like a flood, grant that thy Spirit poured out upon our Rulers, may lift up its ſelf as a ſtandard againſt them.

MEDITATION VII. Of Oppreſſion, Theft, Deceit, falſe Ballances, mentioned in Scripture, as cauſes of God's contending by Fire.

I Am forced to put ſeveral ſins together, that have affinity each with other, becauſe there are ſo many to which the judgment of fire is attributed, (or againſt which it is threatned) that to conſider them ſinglely, would take up too much time and room: I finde God threatning the Jews Ezek. 22.20. That he would put them into a Furnace, leave them there, and melt them. And the cauſe thereof is aſſigned, verſ. 29. The people of the Land have uſed oppreſſion, and have p. 57vexed the poor and needy, yea they have oppreſſed the ſtranger wrongfully, verſ. 31. Therefore have I conſumed them with the fire of my wrath. And Amos 5.11. Foraſmuch then as your treading is upon the poor, and ye have taken from him burthens of wheat, yee have built houſes of hewen ſtone, but ye ſhall not dwell in them, &c.

And then for Theft, ſee Ezek. 22.29. The people of the Land have exerciſed robbery: and Zechary 5.4. The curſe ſhall enter into the houſe of the thief, and ſhall conſume it, with the timber thereof, and with the ſtones thereof.

And laſtly, as for deceit and falſe ballances, ſee Amos 8.5. Hear yee this, that ſay, when will the Sabbath be over, that we may ſet forth wheat, making the Ephah ſmall, and the Shekell great, that we may falſify the ballances by deceit? Take notice that the judgments denounced againſt that people, are generally thus expreſſed, I will ſend a fire, &c. Chap. 10.2. Now one cauſe was their deceit and falſe ballances.

Now were not the ſins forementioned too too common in the Land, and in the great City which is now ruined? Did not many rich men oppreſs the poor by griping uſury, extorting, brokage, taking unmerciful forfeitures of pawns, and pledges, by ingroſſing of commodities, and ſelling them at unreaſonable rates, by vexatious ſuites, by taking them at advantages, by working upon their neceſſities, by with-holding thoſe debts and dues which poor men had not wherewithall to recover, and ſeveral other wayes? For I pretend not to know the one half of that myſtery of iniquity. Did not rich Lawayers oppreſs p. 58their poor Clients, rich Phyſicians their poor Patients, rich Landlords their poor Tenants, raiſing and racking their rents? Did they not grinde the faces of the poor, as it were to powder? and when time ſerved, and particularly when the fire was, did not the poor ſhew, their hearts ſerved them to oppreſs the rich? If theft did not abound, why were ſo many condemned almoſt every Monethly Seſſions upon that account? (beſides many that eſcaped undiſcovered) how came it to paſs, that there was a formal ſociety and corporation of theeves, keeping a kind of order and government amongſt themſelves? Then as for deceit and falſe ballances, I doubt thoſe things were more common than either of the two former; though they might juſtly bear the name of either, viz. of deceit or theft, though they went not commonly by the name of either. How much bad money was knowingly put off, braſs pieces, light gold, and ſuch like? how many unſerviceable wares were vended at dear rates? how many rich commodities were ſophiſticated, as Wines, Phyſical Drugs, and the like, to the great hazard, of Mens health and lives? What traſh was vended for Pearl, and Beazar, and for other high prized things? All was lookt upon as cleer gaines by many, in which they could but over-reach others, though the Scripture ſaith, let no Man defraud his brother, for God is an avenger of all ſuch things. If a Man had not his wits about him, he could go into few places, and not be cheated, whatſoever he bought, if he did not underſtand it himſelf: ſo that it grew a proverb, that Men knew not who to truſt. Men would p. 59ask twice as much as they could take, and yet would have taken all they did ask, if the buyer would have given it. As for falſe ballances, let the Queſts that went about, ſpeak what ill weights they found in many places, heavier to buy by, and lighter to ſell by. Let the full Baskets of Bread which were given away almoſt every Market-day, becauſe too light to be ſold, beare witneſs. Why was ſo much butter and bread taken from the owners, and ſent to the Priſons, but for want of due weight? If men did uſe falſe ballances in ſo cheap Commodities, and that were to come under the teſt, what did they not do in thoſe that were dearer, & they generally left to their own conſciences? in things as to which one dram of weight more or leſs would turn to more profit than many loaves of bread, or pounds of butter?

I doubt not but there were thoſe, and not a few, that would not have wronged a cuſtomer in one grain of weight for the greateſt profit: but were not the generality of Tradeſmen for all they could get, Per fas, ant nefas, that is, by …ook or by crook? Reflecting upon the great deceit and cheating there was: I wonder not that Conſtantinople ſtands, whilſt London lies in aſhes: For if we may believe travellers, amongſt the very Turks there was more common juſtice, that is, righteouſneſs and freedome from deceit in buying and ſelling, than amongſt us. Righteous art thou O Lord, yet let me plead with thee concerning thy judgments, why were their ſhops and houſes burnt down that uſed no deceit? (and there were many ſuch) but as for others, thy juſtice doth moſt manifeſtly appear in ſcourgeing p. 60thoſe buyers and ſellers out of houſe and home, by a fiery Rod, who turned the famous City (which ſhould have been a Mountain of righteouſneſs and juſtice) into a Den of theeves and robbers.

MEDITATION VIII. Of lying, ſwearing, and for-ſwearing, as further cauſes of God's contending by Fire.

I finde the Prophet Nahum. chap. 3. threatning Nineveh with fire, in the 13. and 15. verſes of that Chapter. The fire ſhall devour thy bars, &c. now one cauſe he gives of that wo, was lying, verſ. 1. Wee to the City, it is full of lies and robbery. Fitly are thoſe two put together, for probably many or moſt of the lies they had wont to tell, were in a way of trade, in order to unjuſt gain, which is no other than robbery in Gods account. Oh that London, in this reſpect, had not been another Nineveh, for the multitude of lies that were daily told in many parts of it, in order to robbery, that is, undue gain: A good man would not have told ſo many wilful lyes, for a whole World, as ſome would tell, to get a few ſhillings, if not pence. This coſt me ſo much, ſaith one, and by and by he ſells it for leſs than he ſaid it coſt him, (which few men will do) you ſhall have the very beſt, ſaith another, and yet if he have any worſe than other, puts him off with that. I had ſo much for the very fellow of this, had ſome wont to ſay, when there was no ſuch matter. This is as good as can be bought for p. 61money, would ſome ſay, when yet they knew that it was ſtark naught, could ſuch pretend themſelves to be the people of God? who ſaith, Iſa. 63.8. They are my people, Children that will not lie, ſo I was their Saviour. Could men thus abound with lies, and yet believe what is written. Rev. 21.8. All lyars ſhall have their portion in the Lake that burneth with Fire and Brimſtone: No wonder if that which kindles Hell it ſelf, did help to fire a City.

But to paſs on to the ſin of Swearing, either falſly or vainly, both of which were too common in the great City, till the very time of its deſtruction by fire, (though poſſibly as common or more in ſome other place.) Was it conſidered at leaſtwiſe, it is now time to conſider what is ſpoken, Zach. 5.4. The curſe ſhall enter into the Houſe of him that ſweareth falſly by my Name, and ſhall conſume it, with the timber and ſtones thereof. How was the Land over-run with perjury? What if few cauſes were tried, in which there was not oathes againſt oathes, men and Women ſwearing point blank one againſt another? Both could not be true: Contradictoria non poſſent eſſe ſimul vera. How ordinary was it with men to ſwear, what was impoſſible for them to perform? How have oathes been bought and ſold? were there not thoſe that made a trade of ſwearing, (Knights of the Poſt men called them) they would pleaſure any man with an oath, that would but pay them for it. How many have preſumed, they could carry almoſt any Cauſe, defend any title, how bad ſoever, by a pack of ſwearers, which were ready to ſerve them upon all occaſions? As long as they could have oathes p. 62for their money, they feared nothing. England hath driven a mighty trade in oathes, forward and backward, and made them ſo common, that with many men, they are grown contemptible, and they have learnt to play with them, as is ſaid of ſome, that they uſe Ludere Juramentis ut pueri teſſeris. Alas, how many made nothing of it, to ſwear a hundred oathes, they would do this or that; as namely, they would pay ſuch a debt by ſuch a time, and yet never mean to do it? O England, if thou hadſt no ſin but this, it were no marvel that this Metropolis ſhould now lye in the duſt. For ſuch oathes as theſe doth the great City (that was) yea and the whole Land ſuffering with it, mourn at this day. Though ſome have expoſed themſelves to temporal ruine, for fear of oathes, yet have not others deſperately ſaid, they would not be undone by refuſing oathes of what kind ſoever? they would truſt God with their ſoules, and not men with their eſtates. If this ſin were not as oile to the late flames, I know not what was. It is no whit ſtrange that falſe ſwearing ſhould be puniſhed with temporal fire, when meer lying or falſe ſpeaking is threatned with that fire which is eternal. Rev. 21.8.

But then, as for vain ſwearing, how common was it; as if men had never heard of the third Commandment, which ſaith, Thou ſhalt not take the name of the Lord thy God in vain, for he will not hold them guiltleſs. Vain Oaths ſlew about like ſo much Musket-ſhot, when two armies are in fight, ſo that they ſtruck every man (his cars at leaſtwiſe) that went along the ſtreets. Who that heard the needleſs Oaths men had wont to ſwear, could but think of Davids words? p. 63Be not merciful to any that tranſgreſs without a cauſe. I am confident there were ſome that took a great pride in ſwearing, and thought it a great piece of Gentility to abound in Oathes, though many Tinkers and Tapſters could ſwear as faſt as they: but could they have had the monopoly of ſwearing to themſelves, and a prohibition upon all poor men to ſwear, as wel as they, would they not have accounted it a very great honour and priviledge? Thus did they glory in their ſhame. Unleſs they vaunted themſelves, in ſhewing how bold they did dare to make with God, I ſee not why they ſhould be proud of their vain ſwearing. What wit was there in rapping out an oath? Or what fool could not utter as many oathes as they? who was ſo ſilly as to honour them for their ſwearing? Or who did the rather believe them for it? yea who did not infer, that, becauſe they would ſwear without cauſe, they would alſo lie? How did men bid a daily defiance to that text that ſaith? Above all things ſwear not? and practiſe, as if St. James had ſaid, my brethren, above all things ſwear. When London was become as full of oathes, (as the aire is of motes) (which ſpake the tongues of men to be ſet on fire of hell) no wonder that there came a flying roll filled vvith a curſe, vvhichwhich conſumed the timber thereof, and demoliſhed the ſtones thereof. Zach. 5.4. May then the horrid ſins of lying, ſvvearing, and forſwearing, be buried as it vvere in London's ruines, ſo as never to riſe up more; and may the late Inhabitants of the ſame mourne, as it vvere in duſt and aſhes, for thoſe great provocations, and if ever London be its ſelf again, may he paſs for a p. 64monſter, and become a hiſſing and by-vvord that after ſo great a vvarning, ſhall preſume to ſvvear falfly or vainly, or ſo much as to utter a vvilfull lie.

MEDITATION IX. Of the abounding of Drunkenneſs, as one cauſe of the Fire.

VVHo can think of England's, yea of London's ſins, and not remember Drunkenneſs, vvhichwhich did ſo much abound? Or vvho can think of the fire, and that ſin together, and not recount that paſſage, Nahum. 1.10. Whilſt they are drunk as Drunkards, they ſhall be devoured as ſtubble fully drie. Methinks it vvas but yeſterday ſince London vvas as dry ſtubble before that Fire, vvhichwhich the bruitiſh ſin of drunkenneſs, amongſt others, did help to kindle. What havock that very ſin can make, vve may read, Iſa. 28.1, 2. Woe to the Drunkards of Ephraim. Behold the Lord hath a mighty and ſtrong one, (ſuch vvas our fire) which as a tempeſt of haile, and a deſtroying ſtorme, as a flood of mighty Waters over flowing, ſhall caſt down to the Earth with the hand. Was not that Dutch-ſin of Drunkenneſs grovvn to a very great heighth amongſt us? Whilſt vve vvere in War vvith their Nation, vve vvere in league vvith their grand vice, vve vvere not more enemies to them than friends to it. Paul obſerves in his time, that Thoſe that were drunk, were ſo in the night. 1 Theſ. 5.7. Better ſo than in the day time, becauſe it ſpake them aſhamed of vvhat p. 65they did, but ſo were not many of thoſe Drunkards that helpt to fire the City, who had the boldneſs to re…le and ſtagger along the ſtreets all hours of the day, ſo declaring their ſins like Sodom.

Great ones had taken up that pittiful ſin, which men of their quality in former time had wont to ſcorn? As they would have ſcorned to ſteale, ſo as much almoſt to have been drunk: Was not the Proverb in old time, as drunk as an Ap…, afterwards it came to be, as drunk as a beggar, but now they ſay the Proverb is, as drunk as a Lord. There ſeemes to be a deſign amongſt ſome men to bring ſin in credit, and to overthrow that ſaving of Solomon, that Sin is the reproach of any people. Some think by their own eſpouſing of this or that ſin, to put honour upon it, (as a Nobleman that by marrying of a Chambermaid, advanceth her to the title of a Counteſs.) But alas they will finde that be they ever ſo honourable, ſin can truly debaſe them, but they by their practiſe, can never make ſin its ſelf truly honourable. Woe unto us that thoſe ſins ſhould now be clad in ſcarlet, which formerly did no more than imbrace dunghils, which were in uſe amongſt few, but thoſe mean and ſordid perſons that did well become a Cage, or Stocks, or Whipping-poſt, the juſt reward of their intemperance. We had wont to look upon drunken Gods (ſuch as Bacchus) as only the fictions of Poets; but have we not ſeen ſuch things too often verified, if men in authority be a kinde of Gods, as the Scripture calls them. But if ſuch Gods as thoſe expect adoration, few there are that can heartily give it them, or half that reverence, p. 66which as Magiſtrates is their due. Drunkenneſs did ſo abound amongſt all ſorts, that I perſwade my ſelf, more good liquors were ſacrificed to Mens luſts, than were ſpent upon their neceſſities. It grew to be matter of emulation amongſt many men, who ſhould be able to drink moſt▪ ſuch as were ſtrong in the ſenſe ſpoken of, Iſa. 8.22. Woe to them that are mighty to drink wine; began to glory in that their woful ſtrength. He was accounted a brave fellow that could drink down others under the Table, and keep above board himſelf. Drinking with many was the work of the day, and the work of the night, intituling them to that woe: Iſa. 5.11. Woe to them that riſe up early in the morning, that they may follow ſtrong drink, that continue till night, till VVine inflame them. Many forſook their callings for it in the day time, and their ſleep in the night. As ſome have their incentives to luſt, ſo had not a few their provocations of drunkenneſs, by their ſalt meates, and ſuch like waies, adding to drunkenneſs thirſt, that to thirſt they might add the more pleaſing drunkenneſs. As light as ſome would make of this, it hath many great ſins in the womb of it, and many ſad conſequences following of it. Oh! the woful neglect of Mens callings, both general and particular, whilſt they lay in Taverns from day to day. Oh! the miſ-ſpence of precious time that never can be recalled. Oh! the waſting of mens eſtates, and making themſelves worſe than Infidels, by not providing for their Families, whilſt they made proviſion for their luſts. Oh! the abuſe of Gods good creatures to luxury, whilſt others wanted them for their neceſſity. Oh! the abuſe p. 67that men offered to themſelves, to their perſons, their parts, their places and offices, wherwith they were intruſted, and to the image of God, which is upon them as men.

London in its ruines is not more unlike to what it was in its proſperity, than ſome men by noon would be unlike what themſelves were in the morning, more than ordinary men were they when they roſe; They could have ſpoke to any caſe, diſpatched any buſineſs, turned their hands to any affair, military or civil: but leſs than men, ere they went to Bed again, and for the time almoſt as much altered as Nebuchadnezzar was, when turned amongſt the beaſts of the field. If an enemy were at hand ready to cut our throats, they have neither heads to adviſe, nor legges to ſtand upon, nor hands to fight, were it to ſave their own lives, who have all of theſe when they are themſelves. Now nothing but ribbaldry and bawdery, and non-ſenſe is to be expected from them. Silly looks and antick actions: one while you have them ſpuing like ſwine that had gorged themſelves; another while tumbling in their own vomit, like Sowes in the mire; other-while you had them wrangling and quarrelling with every body, as if they would kill and ſlay all they came neer; other-while you might have ſeen them all in gore blood, upon ſome groundleſs ſcuffle they had, Prov. 23.29. VVho hath contentions, who hath wounds without cauſe, they that tarry long at the Wine. And what comes next, ſee verſ. 33. Thine eyes ſhall behold ſtrange women: verſ. 34. Yea thou ſhalt be as he that lieth down in the midſt of the Sea, or as he that lieth upon the top of a Maſt, that is, in eminent danger. p. 68Neither will they be warned by that, for it is ſaid, verſ. 35. VVhen ſhall I awake? I will ſeek it yet again. If this were the trade that many drove (as certainly it was) if they took this courſe (as it were) to drown the City, no wonder that God hath deſtroyed it another way, viz. by Fire.

Men were grown into ſtrange methods of drinking, (as I may call it) they would enforce their company to drink healths, that is Aequalis calices. They would have all to drink alike, or equal cups, though all could not bear it alike, as if a kind of uniformity were neceſſary in drinking, as well as in other things: I forbear to ſpeak how the weaker veſſels, did ſometimes make too bold with the ſtronger liquors, (and to the ſhame of their Sex) there were ſhe-drunkards as well as others. Things being brought to this paſs, men would have thought that God had been ſuch a one as themſelves, if his wrath had not been revealed from heaven in ſome remarkable judgment. But now he that runs may read, that our God is an enemy, as to other ſins, ſo particularly to that beaſtly vice of drunkenneſs. I had thought here to have diſmiſſed the good fellowes, (as they call themſelves) but a ſtrange fancy came in my head, and it was this, that if your great drunkards were able to retain all they receive, and to give it out as good as they took it in, a few of them might be able to furniſh a well-cuſtom'd Vintner with as much Wine of ſeveral ſorts, as would ſerve him a good while for his occaſions, and each of them (upon one years collection) (O monſters of men) might contain and yield more than the greateſt p. 69Casks that Vintners do ever uſe. Did theſe me… look upon London as a body, ſurely they took themſelves to be the Glandulae or kernels to which it belongs, to ſuck up ſuperfluous moiſtures, or did they look upon themſelves as the ſinks and common ſhoares, that all liquors were to paſs through, or to paſs into. Let me ſpeak a warm word to you, O yee Diveſes, that uſe to drink Wine in Bowls till it inflame you; if yee repent not, the time is haſtning in which you will want water to cool your tongues, and you that now indulge your ſelves great draughts, will be to ſeek for one drop. Conſider two texts well, and then be drunk if you dare, viz. 1 Cor. 6.10. Drunkards ſhall not inherit the kingdome of God. Alſo Luke 12.46. If that ſervant ſhall ſay, my Maſter delayeth his coming, and ſhall begin to drink, and to be drunken. The Lord of that ſervant will come when he is not aware, and will cut him in ſunder, and appoint him his portion with unbelievers.

MEDITATION X. Of God's puniſhing a People by Fire, for their great unprofitableneſs.

I Meet with a plain denunciation of fire againſt Jeruſalem, Ezek. 15.6, 7. As the Vine-Tree which I have given to the fire for fewell, ſo will I give the Inhabitants of Jeruſalem. They ſhall go out from one Fire, and another Fire ſhall devour them. Be the Fire there ſpoken of, literal or analogical, it may come all to one. For what is p. 70Fire equivalently, is as terrible as what is really ſo. Now, if I miſtake not, great unprofitableneſs was the ſin for which God did threaten that Fire. See v. 2. and ſo onwards, What is the Vine-tree (intending to compare the Jews thereunto) ſhall Wood be taken thereof to do any work? or will men take a pin of it to hang any veſſell thereon? v. 5. Behold when it was whole it was meet for no work; how much leſs ſhall it be meet for any work, when the Fire hath devoured it, and it is burnt? As if God had told them, that they were become as uſeleſs and good for nothing, as is a branch of the Vine cut off from the Tree, and half burnt in the Fire. Now for this it was that God told them, he would give them for fewel to the Fire, that were good for nothing but to burn. May I preſume to ſay (and why ſhould I not, it being manifeſtly true,) London did ſwarm, and a reſidue of England at this day doth ſwarm with uſeleſs perſons, who did and do drink in the former and latter rain of Gods good Ordinances and Bleſſings; but have brought, and do bring forth nothing but briars and thorns; and concerning ſuch ground, the Scripture ſaith, That it is nigh unto a curſe, and the end of it is to be burned. Heb. 6.8.

It will be enough for me to tell what perſons may be juſtly reckoned unprofitable, and then leave it to others to judge, if there are not, and were not many ſuch in the midſt of us, of all ſorts and conditions, though bleſſed be God all were not ſuch. He is an unprofitable Chriſtian whoſe converſe edifies no body; neither doth his communication miniſter grace to any that hear it. He is an unpofitable maſter of a family, or parent, p. 71who takes no care with Joſhua, that his far…ily might ſerve the Lord; nor doth command his children and houſhold to keep the way of the Lord, as God teſtifies for Abraham that he would do, Gen. 18.19. or that with old Eli, ſuffers thoſe that are, under his command to do what they liſt. He is an unprofitable Magiſtcate, that is neither a terror to evil doers, nor an encouragement to them that do well; but much more, if vice verſâ, he doth worſe than bear the ſword in vain. He is an unprofitable Miniſter, that neither inſtructs the people by wholſome doctrine, nor by a holy life; that wants both Urim and Thummim, that doth not calculate his Sermons for the good of ſouls; that either ſhoots over peoples heads, by too much profundity and oſtentation of Learning, ſuch as they underſtand not, or ſhoots under their feet, by ſuch weak and ſenſleſs diſcourſes as make both his perſon and doctrine contemptible. He that treats his people, as if Non-ſenſe were the only Nectar and Ambroſia for immortal people to feed upon, (as one phraſeth it.) In a word, he that ſtudies only to provoke his ſoules by medling with what he ſhould not; or only to pleaſe them, by not medling with what he ſhould: and laſtly, he that fleeceth the flock, but feeds it not, is an unprofitable Miniſter, if he may ſo much as be called a Miniſter. Again, he is unprofitably knowing and learned, that ſuffers no body to be the better (or as we ſay, the wiſer) for his knowledge and learning, though he might.

To be uſeleſs out of neceſſity, is but a mans miſery; but to be ſo out of choice, is a very p. 72great ſin; and yet a greater ſin it is to make many more uſeleſs as well as our ſelves, by that old rule, Quod efficit tale, eſt magis tale. The Phariſees who ſhut up the Kingdom of Heaven againſt men, neither going in themſelves, nor ſuffering others that would, to enter, Matth. 23.13. were worſe than unprofitable. Again, they are unprofitably rich, who have great eſtates, but no hearts to do good with them; or to make to themſelves friends of the unrighteous Mammon, or to lend to God, in giving to the poor, that they might be repaied with the moſt gainful intereſt. Such as are ſpoken of Jam. 5.2. Whoſe riches are corrupted, and their garments are moth-eaten; their gold and ſilver is cankered, and the ruſt of them is a witneſs againſt them. But eſpecially ſuch who are ſo far from being merciful, notwithſtanding their great eſtates, that they cannot finde in their hearts to be juſt, Jam. 5.4. Behold the hire of the labourers, which is of you kept back by fraud, crieth. God hath ſent them great crops, and they thought much to pay poor men for reaping of them. The cries of them which have reaped, are entred into the ears of the Lord God of Sabbaoth; that is, of Hoſts; who is pleaſed ſometimes to fall upon ſuch miſers in a hoſtile way, even by Fire and Sword, and ſnatch that from them, which they would not voluntarily part with to any good uſes. Moreover, he is an unprofitable member of a Town, County, or Kingdom, that only ſeeks great things for himſelf, and cares not what becomes of the publick weale: whereas we ſee that things without life, as Aire and Water, and ſuch like, will forſake their own centers, and vary from their p. 73natural motion, to comply with the good of the Univerſe, by preventing a vacuum. But worſe than unprofitable are they, who as our Proverb ſpeaks, Do ſet other mens houſes on fire to roſt their own egges; that is, do others the greateſt miſchief, to do themſelves a ſmall courteſie. Laſtly, he is an unprofitable member of the world, who lives meerly to eat and drink, and riſe up to play. The Apoſtle ſaith, that the widdow who liveth in pleaſure, is dead whilſt ſhe liveth. Seneca would ſay, ſuch men might be ſaid to be (or have a being) but not to live. People that have no calling, nor know how to betake themſelves to any, but to be ſervants to divers luſts and pleaſures, to read Romances and Play-books, and wanton Poems, to run about to Play-houſes, to court Ladies, to talk idly to women, that love ſuch diſcourſe; to paſs the time in Cards, and Dice, and Wine, and Jeſts, when the weather conſtrains them to be within doors; and at other times in Hunting and Hawking, and Fiſhing, and ſuch-like divertiſements. Of ſuch voluptuoſoes (if I may ſo call them) we read, Job 22.12. They take the Timbrel and Harp, and rejoyce at the ſound of the Organ. They ſpend their daies in mirth, &c. and in a moment go down to the grave. As they ſay, it is a Proverb amongſt thieves, A merry life, and a ſhort life. For many ſuch perſons do ſhorten their daies by their exceſs, as to Wine and Women, and ride poſt out of the world upon the back of thoſe head-ſtrong luſts which run away with them. The perſons I have deſcribed are paſt all queſtion uſeleſs, and meer cumbergrounds; like dead trees, fit for nothing but to burn.

p. 74I ſhall not take the boldneſs to ſay that England doth, and London did, abound with ſuch perſons as theſe; or that ſuch walking carkaſſes carried about by that evil ſpirit that poſſeſſed them, and did as it were aſſume them, were to be ſeen every day; but whether it were ſo or no, they better know that know London, & know all England better than I pretend to do. And if it were ſo indeed, it is not ſo much wonder that the houſes of ſuch men were burnt, as that their perſons did eſcape, or that God did not rather conſume their perſons, and ſpare their houſes; like Lightning, that ſpares the Scabbard, and melts the Sword. Sin had made a great part of the inhabitants, as much dry wood in one ſenſe, as want of rain had made their houſes ſuch. I marvel not then that ſo great a Fire approaching ſuch prepared fewel both within and without, did ſo much execution, but rather that it did no more. May the iſſue of that diſmal Fire which was lately amongſt us be the ſame that husbandmen effect or deſign in burning their Lands, viz. that we, as they, which before were barren and unprofitable, may become uſeful and fruitful, which Lord grant for Chriſt his ſake.

MEDITATION XI. Of the univerſal Corruption and Debauchery of a people, puniſhed by God with Fire.

I Need not go far from that Text on which I grafted the next preceding meditation; To finde another that will plainly prove the univerſal p. 75corruption and degeneration of a people, to have as it were inforced God, though he be ſlow to anger, and rich in mercy, to contend with them by Fire, yea and conſume them. The ſame Prophet furniſheth me with a large inſtance in that kind, too large to tranſcribe; and therefore I ſhall rehearſe but part of it, and refer to the reſt. For it reacheth from Ezek. 22.19. to the end of the 31 verſe. Thus ſaith the Lord, becauſe ye are all become droſs, therefore I will gather you into the midst of Jeruſalem, v. 20. as ſilver into the midſt of a furnace, and I will leave you there, and melt you. v. 22. And ye ſhall know that I the Lord have poured out my fury upon you. That they were all become Droſs, ſignifies no more but this, that they were univerſally depraved and debauched, as appeareth plainly by that Indictment which is given in againſt their Prieſts and Prophets, and Princes, and common people, that is, againſt perſons of all ranks and conditions, in the ſequel of the Chapter. The like charge there is to be found, Iſa. 9.27. For every one is an hypocrite, and an evil doer, and every mouth ſpeaketh folly. v. 14. Therefore the Lord will cut off from Iſrael head and tail, branch and ruſh in one day. v. 18. For wickedneſs burneth as the fire, it ſhall devour the briars and the thorns. That is, the wicked amongſt them, the beſt of which was as a briar, or as a thorny hedg. It is ſad to conſider, that there have been certain times in which no ſort of men have kept themſelves pure and unſpotted, but all have defiled their garments, in which the fire of ſin hath ſpread as much more than in other ages, as the late Fire upon London, ſpread it ſelf beyond all the Fires that City p. 76had known formerly. Some time before the deſtruction of the old world by water, it is ſaid, that All fleſh had corrupted his way, Gen. 6.11. and when God was about to rain Fire and Brimſtone upon Sodom, not ten righteous perſons could be found to ſtand in the gap. And a ſtrange challenge it is which God makes, Jerem. 5.1. Run through the ſtreets of Jeruſalem, and ſee now and know if ye can finde a man, if there be any that executeth judgment, and ſeeketh the truth, and I will pardon it. Is it ſo with us at this day, or is it not? Are we univerſally corrupt and degenerate, and debauched, or are we not? Have all ſorts of men corrupted their waies, and done abominably, or have they not? Poſſibly in this our Sardis there are ſome few names that have not defiled their garments: but alas, how few are they? and what are ſo few names to the generality and body of a Nation? Are thoſe words of Iſaiah applicable to us or not? There is no ſoundneſs, but wounds and bruiſes, and putrifying ſores, from the ſole of the foot, even to the head, Iſa. 1.7. and then followeth, your Country is deſolate, your Cities are burnt with Fire. Might I take leave to be particular, I would ſay, that City, and Countrey, and Court, and Inns of Court, and Univerſities, all have exceedingly corrupted their waies; what a corruption in judgment hath over-ſpread us? ſome turning to Socinianiſm, others to Popery, others to Atheiſm, yea great (and Leviathan-like) Atheiſm?

How great a corruption is there at this day in the habits, gates, and geſtures of men and women, which I would not trouble my ſelf to ſpeak of; but that as little a thing as it may p. 77ſeem, it is a ſymptome of great evil within; for many times the habits of the mind are ſignified by thoſe of the body. A proud habit and a proud heart, a wanton habit, and a wanton heart, do often, if not alwaies meet. For what modeſt woman would put on the attire of an harlot? or, who cares to make ſhew of more evil than is really in them; and not rather to conceale that which is? A modeſt habit is not ſo ſure a ſign of a chaſte heart (for that may be worn for a cloak of diſ-honeſty) as an immodeſt habit is of one that is unchaſte. For what wo…an that is conſcious to her own chaſtity, would render her ſelf ſuſpected for a whore? It may ſeem a ſmall matter for ſick people to play with feathers, and to make babies with their ſheets; but it is an uſual fore-runner, and conſequently a ſign of death. So the habits of men and women, when they carry with them a great appearance of Pride, Levity, Wantonneſs. Inconſiſtency of mind, Prodigality, Fantaſtickneſs, Inconſtancy, do give great jealouſie to wiſe men, (who can diſcern much light ſometimes through ſmall crevices) that the Age, or rather perſons of this Age, do abound with ſuch kind of vices, and that there is ſome kind of Fatallity belonging to it, becauſe people uſe ſuch antick poſtures and geſtures, as dying perſons are wont to uſe. I wiſh the fore-mentioned vices had get no neerer men than their skins, that they were but skin-deep, but as the Itch and ſuch like diſeaſes are firſt within, and then ſtrike out, firſt inſect the maſs of blood, and not till af…erwards, the habit and ſurface of the body, ye… and often ſtrike in again, and corrupt the p. 78blood a ſecond time; ſo it is to be feared, that men and women are generally proud and wanton in heart, before they are ſo in habit; and become ſo in habit, becauſe they were firſt ſo in heart. Now if the hearts of many be ſuch, as their moſt fantaſtick and gariſh habits make ſhow of; thoſe words of Solomon: Eccleſ. 9.3. Muſt needs be verified in them, The heart of the Sons of Men is full of evil, & madneſs is in their heart whilſt they live, &c. Yet for all this, I would exerciſe charity concerning the habits of men and women (though that be hard to do) did not the common practiſe, and courſe of this Age aſſure me that it is univerſally corrupt and degenerate, and as it were, expound the meaning of ſuch ſuſpicious habits.

It is no difficult thing to prove the ſins of this Age, becauſe men now adayes declare their ſins like Sodom, and do as it were, ſpread a Tent in the face of the Sun, as did Abſalom. I am much miſtaken (and ſo are many more) if the groſs ſins of ſwearing, curſing, Sabbath breaking, drunkenneſs, whoredome, together with too great a connivance at, and impunity to theſe and ſome others, be not more chargable upon England at this day, than they had wont to be. Are not theſe the things which male-contents do alledge to juſtify their murmurings, though neither are they, or can they be thereby juſtified, as I have plainly ſhewed in that Chapter, in which I have diſcourſed of Rebellion againſt Moſes and Aaron. We muſt keep our ſtations and do our duties, though other men ſhould refuſe to do theirs. If a Wiſe play the harlot, may her Huſband in requital commit adultery? no ſuch matter. p. 79This premiſed, I may the more boldly ſay, whatſoever the matter is, and whence ſo ever it comes, a very general corruption there is amongſt us. What is ſaid of the ſoul, viz. that it is Tota in toto, & tota in qualibet parte, wholly in the whole body, and wholly in every part, may be applied to ſin, as if it were become the very ſoul that did animate and inform the Nation. I was about to ſay: I fear good men are generally not ſo good, as they had wont to be, and bad men are become a great deale worſe: the former having ſuffered, like ſtrong conſtitutions, that have been impaired by bad aire, and the other like unſound bodies, which are almoſt brought to the Grave thereby. And now let me ſay with Jeremy: O that my head were a fountain of teares, that I could weep day and night for the corruption (as he ſaid for the deſtruction) of the daughter of my people! and O that I could ſay with David, mine eyes run down Rivers of teares, becauſe men keep not thy Laws, at leaſtwiſe that with righteous Lot, of whom it is ſaid, without the leaſt hyperbole, that he did vex his righteous ſoul with the converſation of the Sodomites, ſo could I mine with the ſins of England, mine own and others. O Lord thou ſeeſt, how, even the whole Maſs of Engliſh blood is wofully corrupted by ſin, (as it fareth with thoſe that have had a Dart ſtruck thorough their Liver, in that ſenſe Solomon is by ſome ſuppoſed to intend it, (viz. as a periphraſis of the fowle diſeaſe) ſo that there is hardly any good blood in all our …ines and arteries, outward applications, whether of judgments or mercies of themſelves cannot cure us. Inwardly cleanſe us we beſeech thee p. 80by the inſpiration of thy ſpirit, and purge our Conſciences from dead works to ſerve thee, that thy wrath may no more burn againſt us as Fire, but that at length thou maiſt call us Heptzibah a people in whom thy ſoul may delight.

MEDITATION XII. Of God's bringing Fire upon a People for their incorrigibleneſs under other Judgments.

WE have already ſpoken of twelve ſeveral cauſes of God's contending with a people by Fire, and yet there is one behind, as much in fault as any of all the reſt, and that is the ſin of incorrigibleneſs: I could preſently produce three ſufficient witneſſes, as it were to depoſe what I ſay. One is that text in Iſaiah Chap. 1. verſ. 5, & 7. Compared together, Why ſhould yee be ſmitten any more, yee will revolt more and more? your Countrey is deſolate, your Cities are burnt with Fire. The next is, Iſa. 9.13. compared with the 19. The People turneth not to him that ſmiteth them. Through the wrath of the Lord of Hoſts ſhall the People be as the Fewel of the Fire. But Amos ſpeaks out yet more plainly, if that can be, Amos 4.6. I have given you cleanneſs of teeth, yet have you not returned to me, ſaith the Lord, verſ. 8. I have with-holden the Rain from you, verſ. 9. I have ſmitten you with blaſting and mildew, &c. verſ. 10. I have ſent among you the Peſtilence, after the manner of Egypt. Now the burthen of all the Indictment is, Yet have yee not returned to me, ſaith the Lord. Then in the next verſe he brings in p. 81God ſpeaking thus, I have overthrown ſome of you as God overthrew Sodom and Gomorrah, verſ. 11. And how was that, but by fire?

So that you ſee the judgment of fire came as it were to avenge the quarrel of other abuſed judgments, when Famine and Peſtilence had done no good upon them, then God uſed Fire, which as being the worſt, was reſerved to the laſt. Moſt of the judgments denounced by Amos go under the notion of Fire, Chap. …, & 2. and incorrigibleneſs you ſee is one main reaſon rendered of Gods inflicting thoſe judgment.

Now England hold up thy hand at the Bar, and anſwer, Art thou guilty or not guilty of the great ſin of incorrigibleneſs? and you diſperſed inhabitants of that once famous City, which now lieth in the duſt (little did I ever think to have called you by that name) ſpeak out and ſay, were you guilty or not guilty of much incorrigibleneſs under other judgments, before ſuch time as God began to contend with you by that Fire which hath now almoſt conſumed you? Plead your innocency if you can: Either prove you were never warned, or ſufficiently warned by preceding judgments, or make it appear that you took warning, and mended upon it. That war by Sea, which hath been as a bloody iſſue upon the Nation for ſeveral yeares paſt, and is not yet ſtanched, was that no warning piece? That impoveriſhing decay of trade which hath made ſo many murmur, was it no warning to us to repent and reform? If it were a great judgment, did it not call upon us to reform, and if but a ſmall one, why did we ſo much repine at it? That devouring peſtilence which in p. 82one years time ſwept away above a hundred thouſand in and about London, was it not a ſufficient warning to us from heaven? Yet after all this, how few did ſmite upon their thighs, and ſaid, what have I done? I doubt few have been the better for all theſe, and many the worſe, who ſince God hath ſo ſmitten us, have revolted more and more, which is ſuch a thing, as if Jonah ſhould have preſumed to provoke God more than ever, even then when he was in the great deep, and in the Whales belly; or Daniel whilſt he was in the Lions Den, or the three Children in the midſt of the fiery Furnace: I wiſh ſome of our greateſt ſins had not been committed in the time of our greateſt dangers, as is ſpoken to the ſhame of the Iſraelites, that they provoked God at the Sea, even at the red Sea. God having threatned that if great judgments do not reform a people, he will ſend yet greater; it is no wonder that it is with London as it is, but rather, that the execution of this puniſhment was defer'd ſo long. Concerning Gods heating his Furnace ſeven times hotter for a people, when a more gentle Fire hath not conſumed their droſs, we read Levit. 26.24. If yee will not be reformed by theſe things, I will puniſh you yet ſeven times for your ſins. Alſo ver. 18.21, 24, 28. I will bring ſeven times more Plagues upon you, according to your ſins. How juſtly may God complain of us, as he did of the Jewes in old time. Jer. 5.3. Thou haſt conſumed them, but they have refuſed to receive correction, they have made their faces harder than a Rock, they have refuſed to return. God hath made us as a boiling Pot, but our ſ… is not gone forth of us, (Ezek. 24.10.) As ſome Children, though their Parents are ſevere p. 83enough, are ſo bad, that one would think they were never corrected, but ſuffered to do what they liſt; ſo hath it been with England. Such as is the way of a Ship in the Sea, which leaves no foot-ſteps behind it, whereby it may be ſeen which way it went, when it is out of ſight: So hath it been with the Plague, and Sword, and other judgments in England; they have left little or no impreſſion behind them, whereby it might be diſcerned that God hath attempted to reform us by ſuch terrible judgments. We have cauſe to admire that God hath not in wrath ceaſed to puniſh us at the preſent, intending to reſerve us to the day of judgment, and of the perdition of ungodly men to be puniſhed. It is one of the greateſt puniſhments, for God in wrath to give over puniſhing, and to ſay as concerning Ephraim, He is joyned to Idols, let him alone, or why ſhould they be ſmitten any more, they will revolt more and more. It would kill the heart of an underſtanding patient; when very ill, to hear his Phyſician ſay, let him have what he will, and do what he will, for then would he conclude, he takes his condition to be deſperate, and hath no hope of his recovery.

O Lord, ſith thou art pleaſed to condeſcend ſo far, as yet to choſten us (For what is man that thou ſhouldſt magnify him? that thou ſhouldſt viſit him every morning, and try him every moment? Job 7.18.) intimating thereby, that thou haſt not utterly caſt us off, but art in a way of reclaiming us; be pleaſed to bleſs and ſanctifie thoſe thy chaſtiſements, and do us good by them, as we would do by our Children, if we knew how, or if it were in our power. Thou p. 84canſt make leſs correction if thou ſo pleaſe to work a greater reformation in us. One twig of thy rod, and one laſh of that twig, being ſanctified, will do us more good than a Scorpion that is not. Suffer us no longer by our incorrigibleneſs under judgments, to add contempt and contumacy to all our other ſins, which is able to ſwell a ſmall crime into a hainous offence. When Chriſt who is compared to a refiners fire, Mal. 3.2. Shall ſit as a refiner and purifier of Silver, let him purifie thy people, and purge them as Gold and Silver that they may offer to the Lord in righteouſneſs. Then ſhall their Offerings be pleaſant to the Lord, v. 3, & 4. Do not thou alwaies correct us for our beeing incorrigible, but vouchſafe to correct and cure our incorrigibleneſs its ſelf, ſo ſhalt thou receive more glory, and we ſhall henceforth need leſs correction.

MEDITATION XIII. Of the Aggravations of the ſins of London.

O London, how were thy ſins out of meaſure ſinful? Conſider thy ſins without their aggravations, and I doubt not but there were many places in England (proportionably to their bigneſs) more wicked than London was; particularly, many Sea-towns, and ſome Inland, moſt conſiſting of Innes and Ale-houſes. But how few of thoſe places that equallized or poſſibly exceeded London in wickedneſs, did ever come neer it as in reference to means of grace, and other mercies? I have heard of a Papiſt, p. 85who in a ſtorm did vow in caſe he were delivered, that he would give to the Virgin Mary a 'Taper no leſs than the Main-maſt of the Ship he was in; but when the ſtorm was over, perſideouſly ſaid, that he would make a Farthingcandle ſerve her turn. Were not the means thou didſt enjoy like the Taper he promiſed, whilſt thoſe which other places enjoyed, were but like the Candle which he performed? Some wicked Towns have been like Aegypt for darkneſs, whilſt London was like Goſhen for light.

Capernaum it ſelf was not more truly lifted up to Heaven in the abundance of means, than London had been. For gifts and knowledge, thou wert another Church of Corinth. Had the mighty things which have been done in thee, been done in other places, who knows how they might have proved? To be ſure thou haſt had line upon line, precept upon precept, here a little, and there a little. In thee an excellent Sermon might have been heard every day of the week, and oft times more than one in a day. The men that inhabited thee any long time, for their time might have been all of them teachers, though all did not profit accordingly. They could not but know their maſters will if they cared to know it; and therefore if they did it not, were worthy of many ſtripes. I am loath to ſay what courſe fare the ſouls of men had in other places, and what ſhort commons, whilſt thou wert fed to the full. Thou hadſt Quailes, whilſt they had ſcarcely Mannah. Thy Miniſters ſpake like the Oracles of God, whilſt ſome of theirs could hardly ſpeak ſenſe. Paul and p. 86Apollos, and Cephas were yours, whilſt amongſt them the blind lead the blind, and no wonder if both fall into the ditch. O London, it is impoſſible thou ſhouldſt ſin ſo cheap as other places might do, conſidering thoſe words of Chriſt, John 15.22. If I had not ſpoken to them, they had not had ſin: but now they have no cloak for their ſin. Had thy ſins been but motes, there was that ſun-ſhine would have made them all to appear; but alas, how many of them were beams? I know not thoſe ſins that were found elſe-where, that were not to be found in the midſt of thee. Though thou hadſt the Prophets of God crying to thee early and late, O do not this abominable thing which my ſoul hateth.

Some body ſpake long ſince by way of admiration or aggravation rather; what! go to hell out of London; England is preſumed to have more knowledge in the things of God, than any other part of the world, and London than moſt part of England.

Neither did thy means of grace (O London) more exceed thoſe of other parts, than thy other mercies did. Hadſt thou not the beſt of every thing? the beſt houſes, the beſt trades, the beſt commodities, the beſt proviſions, the beſt Phyſicians, Apothecaries, Chirurgeons, Artiſts, and Artificers in every kind? the beſt accommodations of all ſorts. Whilſt the poor Countries were put off with any thing; the very cream of all things was brought to thy hands. Had Farmers wont to live like you Citizens? they drudged, and toiled, lived meanly, fared hardlie, habited themſelves in poor and deſpicable p. 87apparrel, contented themſelves with any thing: whilſt you dwelt at caſe and in pomp, fed high, went gallantly, followed the faſhions, vied with the Court it ſelf. So were you provided for, as if all England, yea, as if all the remote parts of the world, as far as both the Indies, had been made for no other end, than to ſerve and ſupply London; and their ſheaf, like that of Joſephs brethren, to bow to your ſheaf. What did either London ſerve the Countrey with, or the Countrey ſerve its ſelfe with, but as I may ſay, the very leavings and refuſe of the City? As the ſpleen and meſentery, and other more ignoble parts are fed with the courſeſt kind of blood, which nature will not offer to the heart and liver; ſo was the Countrey with thoſe mean things which the City did little leſs than diſdain. Yea had not London, amongſt other priviledges, greater variety of good company than other places had good Chriſtians, ingenious men in all profeſſions, inſomuch that ſome could no more frame themſelves to live out of London, than Fiſh can, to live out of the water.

Theſe things conſidered, London proportionably to its priviledges, ſhould have been the beſt place in the whole world. But was it ſo? It is hard, comparing the ſins of one place with another, but ſure I am, the ſins of London were many, and great; all its priviledges notwithſtanding. Wonder not then (O London) that God hath ſet thee on fire, whilſt other places are yet ſpared: Wert thou as good as other places? (poſſibly ſo) but thou ſhouldeſt have been betthan they, for the means and mercies thou haſt enjoyed far above them. Yea wert thou better p. 88than ſome other places? (that may be too) but wert thou ſo much better, as thou were happier than they? did thy goodneſs towards God exceed theirs, as much as his goodneſs towards thee, exceeded his goodneſs towards them? Who knows not that to whom much is given, from them much is expected? If they made four talents of two, was it not more than if thou didſt make ſeven talents of five? O Lord, thou haſt ſeverely chaſtened this great City, cauſe all that are concerned to know, there is a juſt reaſon for what thou haſt done. That place haſt thou known above all other places and haſt not dealt ſo with any people almoſt, as thou haſt dealt with the inhabitants thereof, therefore haſt thou puniſhed them for their iniquity. Thou ſpeakeſt of tribulation upon the Jew firſt (as being thoſe that had the greateſt priviledges) and afterwards upon the Gentiles: ſo thou haſt begun with London firſt, it being but equal they ſhould firſt drink of the cup of miſery, who have drunk deep…ſt of the cup of abuſed mercy. Should Londons puniſhments be alwaies ſo much greater than thoſe of other places, as her miſ-improved priviledges have been, would not ſhe that was firſt, become laſt? ſhe that was the head become the tail, ſhe that was the happieſt, become of all Cities and places, moſt miſerable? May the Repentance of that once great City be ſuch, & ſuch thy favour and good will towards it, that it may ſit once more as a Queen, & wear that Crown of honour and dignity, which till all earthly things ſhall be diſſolved, may never fall more from its head.

FINIS

PHYSICAL Contemplations; OF THE Nature, and Natural-Cauſes OF FIRE, Morally Applied.

BY SAMƲEL ROLLS, Miniſter of the Word, and ſometime Fellow of Trinity-Colledge in Cambridge.

LONDON, Printed by R. I. for Nathaniel Ranew, and Jonathan Robinſon. 1667.

To his Highly Honoured Friends D^r. GEORGE BATE HIS MAJESTIES Learned Proto-medicus, And to Doctor JOHN MICKLETHVVAITE, To Doctor EDMOND TRENCH, To Doctor THOMAS COXE One of his Majeſties Phyſicians, And to Doctor THOMAS WHARTON SAMUEL ROLLS Dedicateth the inſuing Contemplations, with profeſſion of his great reſpects, and in thankful acknowledgment of all the undeſerved favours he hath received from them.