saith Plato is not to encrease our heaps but to diminish the covetousness of our hearts And saith Seneca Cui cum paupertate bene convenit pauper non est A contented man cannot be a poor man I have read of another Philosopher who seeing a Prince going by with the greatest pomp and state imaginable he said to some about him See how many things I have no need of And saith another It were well for the world if there were no Gold in it But since its the fountain whence all things flow it s to be desired but only as a pass to travel to our journeys end without begging When Croesus King of Lydia asked Solon one of the seven wise men of Greece who in the whole world was more happy than he Solon answered Tellus who though he was a poor man yet he was a good man and content with that which he had So Cato could say as Aulus Gelâ—ius reports of him I have neither House nor Plate nor Garments of price in my hands what I have I can use if not I can want it Sâ—me blame me because I want many things and I blame them because they cannot want Now shall Nature do more than Grace Shall the poor blinded Heathen outstrip the knowing Christian O Sirs he that can lose his will in the will of God as to the things of this world he that is willing to be at Gods allowance he that has had much but can now be satisfied with a little he that can be contented to be at Gods finding he is of all men the most likely man to have all his losses made up to him But Eighthly and lastly Are your hearts more drawn out to have this fiery dispensation sanctified to you than to have your losses made up to you Do you strive more with God to get good by this dreadful Judgement than to recover your lost goods and your lost estates Is this the daily language of your souls Lord let this fiery calamity be so sanctified as that it may eminently issue in the mortifying of our sins in the encrease of our Graces in the mending of our hearts in the reforming of our lives and in the weaning of our souls from every thing below thee and in the fixing of them upon the greathings of Eternity If it be thus with you 't is ten to one but God even this world will make up your losses to you But The sixth Support to bear up the hearts of the people of God under the late fiery diâ—pensation is this viz. That by fiery dispensations the Lord will make way for the new Heavens and the new Earth he will make way for the glorious deliverance of his people Isa 66. 15. 16. 22. For behold the Lord will come with fire and with his Chariots like Isa 9. 5 6. Psalm 66. 12. â— whirle-wind to render his anger with fury and his rebuke with flames of fire For by fire and by his sword or by his sword of fire will the Lord plead with all flesh and the slain of the Lord shall be many For as the new heavens and the new earth which I will make shall remain before me saith the Lord so shall your seed and your name remain The great and the glorious things that God will do for his people in the last dayes are set forâ—h by new heâ—vens and new earth and Isa 65. 17. Joâ—l 2. 1 2 3 4 5 30 31 32. Zeph. 3. 8 9. these God will bring in by fiâ—ry diâ—pensations The glorious dstatâ— of the universal Church of Jâ—ws and Gentiles on earth is no lower an estate than that oâ— a new heâ—vâ—n and a new earth Now thâ—s blessed Church-State is usheâ—â—d into the world by fiâ—ry Judgements By fiâ—ry dispensations God 2 Pet. 3. 10 11 12 13. will put an end to the glory of tâ—â—s old wâ—rld and bring in the new Look as Gâ—d by a waâ—â—ry Dâ—luge made way for one new world so by a fiery Dâ—luge in the last of the last Gen. 9. â—ee our new Anotationists oâ— Isa 65. Isa 17. oâ— Chap. 66. 15 16 22. and on Rev. 21. 1. dayes he will make way for another new world wherein shall dwell righteousness as Peter speaks All men â—n common speech call a new great change a new world By fiery dispensations God will bring great changes upon the world and make way for his Sons reign in a more glorious manner than ever he has yet reigned in the world Rev. 18 Chap. 19. Chap. 20. and Chap. 21. The summ of that I havâ— in short â—o offer to your consideration out of these Chapters is this Babylon the great is fallen is fallen How much she hath glorified her self so much sorrow and torment shall be given her Her plagues come in one day death and mourning and famine and she shall be utterly burnt with fire Rejoyce over her thou heaven and ye holy Apostles and Prophets for God hath avenged you on her And after these things I heard a great voice of much people c. Saying Alleluiah salvation and glory and honour and power unto the Lord our God for truâ— and rightâ—ous are thy judgements for he hath judged the great Whore that hath corrupted the earth and hath avenged the blood of his Saints And again they said Alleluiah And the four and twenty Elders said Amen Alleluiah And I heard as it were the voyce of a great multitude and as the voyce of many waters and as the voyce of mighty thunderings saying Alleluiah for the Lord God omnipotent reigneth And the Beast and the false Prophet were cast into the lake of fire And the rest were slain with the sword But the Saints reigned with Christ a thousand years in the new Heavens and new Earth to whom the Kings of the earth and Nations of the world bring their honour God by his fiery dispensation upon Babylon makes way for Christs Reign and the Saints Reign in the New Heavens and new Earth But The seventh Support to bear up the hearts of the people of God under the late fiery dispensation is this viz. That by fiery dispensations God will bring about the ruine and destruction Psalm 50. 3 of his and his peoples enemies Psal 97. 3. A fire goeth before him and burneth up his enemies round about Heb. 3. 5. Before him went the Pestilence and burning coals went forth at his feet Ver. 7. I saw the tents of Cushan in affliction and the curtains of the Land of Midian did tremble Ver. 12. Thou didst march through the Land in indignation thou didst thresh the Heathen in anger Ver. 13. Thou wentest forth for the salvation of thy people even for salvation with thine anointed thou woundest the head out of the house of the wicked by discovering the foundation even to the neck Sâ—lah Jer. 50. 31 32. Behold I am against thee O thou most proud saith the Lord God of Hosts for thy day is come the time that I will
S. Of the Sabbath Prophanation of the Sabbath brings the judgment of Fire pag. 137 138 139. Twelve Arguments to prove that God hath been very just and righteous in inflicting the late dreadful judgment of Fire upon those that prophaned his Sabbaths in London pag. 139 to 149. Six Arguments to prove that this abominable sin of prophaning the Sabbath cannot with any clear evidence be charged upon the people of God that did truly fear him within or without the Walls of London pag. 150. Burnt Citizens should sanctifie the Sabbath all their days pag. 232. The first Part of the Application Fourteen ways we should sanctifie the Sabbath pag. 233 to 263. Of the Sins of the professing people of London There were seven sins among the professing people in London that ought to work them to justifie the Lord though he hath burnt them up and turned them out of all pag. 55 to 63. The first Part of the Book Of the several Sins that bring the fiery Judgment upon Cities and Coâ—nâ—â—ies First Gross Atheism practical Atheism brings desolating judgments pag. 67 to 75. Secondly Intemperance pag. 75 to 84. Thirdly The sins that were to be found in the Citizens Callings pag. 84 to 92. Fourthly Desperate incorrigibleness and unreformedness under former wasting and destroying Judgments brings the Judgment of Fire upon a people pag. 92 93 94. Fifthly Insolent and cruel oppressing of the poor brings desolating Judgments upon a people pag. 95 to 100. Sixthly Rejecting the Gospel contemning the Gospel and slighting the free and gracious offers of Christ in the Gospel brings the fiery Dispensation upon a people pag. 100 to 104. Seventhly A course of Lying a trade of Lying brings desolating Judgments upon Cities and people pag. 112 to 128. The eighth sin that brings the Judgment of Fire is mens giving themselves over to fornication and going after strange flesh pag. 128 to 133. The ninth sin that brings the Judgment of Fire upon a people is profanation of the Sabbath pag. 137 to 151. Tenthly The prophaneness lewdness blindness and wickedness of the Clergie brings the Judgment of Fire pag. 151 152 153. Eleventhly Sometimes the sins of Princes and Rulers bring the Judgment of Fire upon persons and places pag. 153. Twelfthly The abusing mocking and despising of the Messengers of the Lord brings the fiery Dispensation upon a people pag. 153 154. Thirteenthly Shedding of the blood of the just is a crying sin that brings the Judgment of Fire and lays all desolate pag. 154 to 168. Of Sin and of Gods Peoples Sins By fiery tryals God will make a fuller discovery of his peoples sins pag. 34 35. By fiery tryals God designs the preventing of sin pag. 35 36. By fiery tryals God designs the imbittering of sin to his people pag. 36 37 38. By fiery tryals God designs the mortifying and purging away of his peoples sins pag. 38 39 40. 41. Sin in the general brings the judgment of Fire upon a people pag. 64 65 66 67. Twelve obâ—ervable things about sin pag. 218 219. The first Part of the Application Thirteen â—upports to bear up their hearts who have either lost all or much or most of what they had in this World The first support is this the great God might have burnt up all be might not have left one house standing pag. 57 to 60. The second support is this viz. That God has given them their lives for a prey pag. 60 to 70. The third support is this viz. This has been the Common Lot the common Case both of sinners and Saints pag. 70 71. The fourth support is this viz. That though they have lost much as they are men as they are Citizens Merchants Tradesmen yet they have lost nothing as they are Christians as they are Saints as they are the Called of God pag. 71 72 73. The fifth support is this viz. That the Lord will certainly one way or another make up all their losses to them pag. 74 75 76. The sixth support is this viz. That by fiery Dispensations the Lord will make way for the new Heavens and the new Earth he will make way for the glorious deliverance of his people pag. 80 81 82. The seventh support is this viz. That by fiery Dispensations God will bring about the ruine and destruction of his and his peoples enemies pag. 82 83. The eighth support is this viz. That all shall end well all shall work for good pag. 83 84 85. The ninth support is this viz. That there was a great mixture of mercy in that dreadful judgment of Fire that turned London into a ruinous heap pag. 85 86 87 88 89 90 91. The tenth support is this viz. That there are worse judgments then the judgment of Fire which God might but has not inflicted upon the Citizens of London this is made good five ways from pag. 91 to 99. The eleventh support is this viz. Your outward condition is not worse then Christs was when he was in the world pag. 99 100 101. The twelfth support is this viz. That your outward condition in this world is not worse then theirs was of whom this world was not worthy pag. 101. 102. The thirteenth support is viz. There is a worse fire then that which has turned London into a ruinous heap viz. the fire of Hell which Christ has freed Believers from pag. 102 to 125. T. Of the Text. The Text opened pag. 1 2 3 4 5. The first Part of the Book Of Thankfulness Six Arguments to encourage Christians to thankfulness and cheerfulness under the late dâ—solating Judgment of Fire pag. 179 180 181. The first Part of the Application W. Of Divine Warnings and the danger of slighting them Ten Arguments to work men to take lâ—â—d of slighting Divine Warnings pag. 23 to 28. The first Part of the Book Of the Wicked The Wicked are compared to four things in Scripture pag. 82 83. The first Part of the Application Of the World and the Vanity of it and of a worldly Spirit The Vanity of the World discovered pag. 184 185 186 187. Ten Arguments to prove that a worldly spirit still hangs upon the burnt Citizens pag. 187 to 193. Ten Maxims for the burnt Citizens seriously and frequently to dwell upon as they would have their affections moderated to the things of this World pag. 193 to 216. How we may lawfully desire the things of the World exprest in three Particulars pag. 216 217. There was a great deal of Worldliness among the professing people of London pag. 58 59. The first Part of the Book An inordinate love to the World will expose a man to seven great losses pag. 59 60 61. ISAIAH 42. 24 25. Who gave Jacob to the spoil and Israel to the Robbers did not I the Lord he against whom we have sinned for they would not walk in his ways neither were they obedient to his Law Therefore he hath poured upon him the fury of his anger and the strength of battel and it hath
the face of the Earth Some Heathen Philosophers thought anger an unseemly Attribute to ascribe to God And some Hereticks conceived the God of the New Testament void of all anger They imagined two Gods the God of the Old Testament was in their account Deus justus a Deity severe and revengeful But the God of the New Testament was Deus bonus the good God a God made up all of mercy they would have no anger in him but Christians do know that God proclaims this Attribute among his Titles of Honour Nehem. 1. 2. God is jealous and the Lord revengeth and is furious he reserveth wrath for his enemies 'T is the high-way to Atheism and Prophaneness to fancy to our selves a God made up all of mercy to think that God cannot tell how to be angry and wroth with the sons of men Surely they that have seen London in flames or believe that 't is now laid in ashes they will believe that God knows how to be angry and how to fix the tokens of his wrath upon us But Fourthly God inflicts great and sore Judgments upon the sons of men and upon Cities and Countries that they may cease from sin receive instruction and reform and return to the most High as you may evidently see by comparing the Scriptures in the Margine together Gods corrections should be our instructions his lashes should be our lessons Isa 26. 9. Psal 94. 12. Prov. 3. 12 13. Chap. 6. 23. his scourges should be our School-masters his chastisements should be our advertisements And to note this the Hebrews and the Greeks both express chastising and teaching by one the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paideia because Job 36. 8 9 10. and chap. 33. 19 20. the latter is the true end of the former according to that in the Proverb Smart makes wit and vexation gives understanding Whence Luther fitly calls affliction Theologiam Christianorum Levit. 26. Deut. 28. 2 Chron. 7. 13 14. Amos 4. 6. to verse 12. Isa 9. 13. Jer. 5. 3. Jer. 6. 29 30. Ezek. 23. 25 26 27. The Christian mans Divinity Jer. 6. 8. Be thou instructed O Jerusalem lest my soul depart from thee lest I make thee desolate a land not inhabited Zeph. 3. 6 7. I have cut off the nations their towers are desolate I made their streets waste that none passed by their cities are destroyed so that there is no man that there is no inhabitant I said Surely thou wilt fear me thou wilt receive instruction so their dwellings should not be cut off However I punished them but they rose early and corrupted all their doings By all the desolations that God had made before their eyes he designed their instruction and reformation From those words Judg. 3. 20. I have a message from God unto thee O King said Ehud Lo his Ponyard was Gods message from whence one well observes That not only the vocal admonitions but the real Judgments of God are his Errands and instructions to the world God delights to win men to himself by favours and mercies but 't is rare that God this way makes a conquest upon them Jer. 22. 21. I spake unto thee in thy prosperity Deut. 32. 14 15 16 17. Jer. 5. 7 8 9 10. Psal 73. 1. 10. saith God but thou saidst I will not hear and therefore 't is that he delivers them over into the hands of severe Judgments as into the hands of so many curst School-masters as Basil speaks that so they may learn obedience by the things â—hey suffer as the Apostle speaks It is said of Gideon he took Judg. 8. 16. bryars and thorns and with them he taught the men of Succoth Ah poor London how has God taught thee with bryars and thorns with Sword Pestilence and Fire and all because thou wouldst not be taught by prosperity and mercy to do justice to love mercy and to walk humbly with Mich. 6. 8. â—am 3 32 33. Isa 28. 21. Schola crucis schola laciâ— â—y God God delights in the Reformation of a Nation but he doth not delight in the desolation of any Nation Gods greatest severity is to prevent utter ruine and misery If God will but make Londons destruction Englands instruction it may save the Land from a total desolation Ah London London I would willingly hope that this fiery Rod that has been upon thy back has been only to awaken thee and to instruct thee and to refine thee and to reform thee that after this sore desolation God may delight to build thee and beautifie thee and make thee an eternal excellency a joy of many generations But Isa 60. 15. Fifthly God inflicts sore and great Judgments upon the sons of men that he may try them and make a more full discovery of themselves to themselves Wicked men will never believe that their lusts are so strong and that their hearts are so base as indeed they are 2 Kings 8. 12 13. And Hazael said Why weepeth my Lord and he answered Because I know the evil that thou wilt do unto the Children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child And Hazael said But what is thy servant a dog that he should do this great thing And Elishu answered The Lord hath shewed me that thou shalt be King over Syria Hazael could not imagine that he should be as fierce cruel murderous and merciless as a dog that will tear all in pieces that he can come at It could never enter into his thoughts that ever he should do such cruel barbarous horrid and inhumane acts as the Prophet spoke of but he did noâ— know the depth of his own corruption nor the desperateness nor deceitfuâ—ness of his own heart Isa Jer. 17. 9. 8. 21. And they shall pass through it hardly bestead and hungry and it shall come to pass that when they shall be hungry they shall frâ—t themselves and curse their King and their God and look upward When Judgments are upon them then their wickedness appears rampant They shall curse their own King for not defending protecting or relieving of them they shall look upon him as the cause of all their wants sorrows and sufferings and as men overwhelmed with misery and full of indignation they shall fall a cursing of him And they shall curse their God as well as their King that is say some the true God who deservedly brought these plagues upon them Their God that is say others their Melchom to whom they had sacrificed and in whom they see now that they vainly trusted So those desperate wretches under the Beast Rev. 16. 8 9. And the fourth Angel poured out his vial upon thâ— Plutarch observes that it is the quality of Tygers to grow mad and tear themselves in pieces if they hearbut Drums or Tabers to sound about
laborious how industrious are men to add spots to spots bâ—gs to bags houses to houses and lands to lands and Lordships to Lordships as if there were no Hell to escaps nor no Heaven to make sure O Sirs the voice of God in that fiery dispensation that has lately past upon us seems to be this O ye Citizens of London whose habitations and glory I have laid in dust and ashes set loose from this world and set your affections upon Col. 3. 1. Heb. 11. 13. Jâ—r 50. 6. Mich. 2. 10. things above Lâ—ve in this world as Pilgâ—ims and Strangers Remember this is not your resting place never be inordinate in your love to the world nor in your delight in the world nor in your pâ—rsuit of the world any more Never spend so many thoughts upon the wâ—rld nor never send forth so many wishes after the world nor never spend so much precious time to gain the world as you have formerly done Take off your thoughts take off yoâ—r hearts take off your hands from all these uncertain things Remember it will not be long before you must all go to your long home and a little of the world will serve to bear your charges till you get to Heaven Remember I have burnt up your City I have poured contempt upon your City I have stained the pride and glory of your City that so seeing you have here Heb. 13. 14. no continuing City you may seek one to come Remember I have destroyed your houses that so you may make sure a house not made with hands but one eternal in the Heavens 2 Cor. 5. 1. I have taken away your uncertain Riches that so you may make sure more durable Riches I have spoiled many of your Prov. 8. 18. Phil. 3. 20. brave full Trades that so you might drive a more brave full Trade towards Heaven Oh that I had no just grounds to be jealous that many who have been great losers by the fire are now more mad upon the world and more eagerly carried after the world than ever they have been as if the great design of God in setting them on fire round about was only to enlarge their desires more after the world and more effectually to engage them to moil and toil as in the fire to lay up treasure for another fire to consume Before I close up this particular let me offer a few things to your consideration First Are there none of the burnt Citizens who seek the world in the first place and Christ and Heaven in the last place that are first for earth and then for Heaven first for Matth. 6. 33. John 6. 27. the world and then for Christ first for the meat that perisheth and then for the meat which endureth unto everlasting life The old Poets note was first for money and then for Christ But Secondly Are there none of the burnt Citizens whose love and hearts and affections are running more out after the world than they are after God and Christ and the 1 Tim. 6 9. Jer. 17. 11. great things of eternity Are there none of the burnt Citizens that are peremptorily resolved to gain the world what ever it costs them The Gnosticks were a sort of Professors that made no use of their Religion but to their secular advantages and therefore when the world and their Religion stood in competition they made no scruple no bones of renouncing their profession to enjoy the world Oh the deadness the barrenness the listlesness the heartlesness to any thing that is divine and heavenly that dos alwayes attend such Christians who are resolved to be rich or great or some body in the world what ever comes on 't O the time the thoughts the strength the spirits that these men spend upon the world whilst their souls lye a bleeding and eternity is posting on upon them Men that are highly and fully resolved to be rich by hook or by crook will certainly forget God undervalue Christ grieve the Spirit despise Sâ—bbaths slâ—ght Ordinances and neglâ—ct such gracious opportunities as might make them happy for ever Rich Felix had no leisure to hear poor Paul though the hearing of a Sermon might have saved Act. 24. 24. ult hit soul But Thirdly Are there none of the burnt Citizens who spend the first of their time and the best of their time and the Pythagoras saith that time is Anima Coelâ— the soul of Heaven And we may say it is a Pearl of price that cost Christ his blood most of their time about the things of the world and who ordinarily put off Christ and their souls with the least and last and worst of their time The world shall freely have many hours when Christ can hardly get one Are there none who will have their eating times and their drinking times and their sleeping times and their buying times and their selling times and their feasting times and their sporting times yea and their sinning times who yet can spare no time to hear or read or pray or mourn or repent or reform or to set up Christ in their families or to wait upon him in their closets Are there not many who will have time for every thing but to honour the Lord and to secure their interest in Christ and to make themselves happy for ever Look as Pharaohs lean Kine eat up the fat so many now are fallen into such a crowd of worldly business as eats up all that precious time which should be spent in holy and heavenly exercises Fourthly Are there none of the burnt Citizens who daily prefer the world before Christ yea the worst of the world before the best of Christ The Gergesins preferred their Swine Matth. 8. 28. ult before a Saviour they had rather lose Christ than lose their Hoggs They had rather that the Devil should still possâ—ss their souls than that he should drown their Piggs They preferred their Swine before their salvation and presented a wretched Petition for their own damnation For they besought him who had all love and life and light and grace and glory and fulness in himself that he would depart out of Col. 1. 19. Chap. 2. 3. their coasts Though there be no misery no plague no curse no wrath no Hell to Christs departure from a people Yet Hos 9. 12. The Reubinites preferred the Countrey that was commodious for the feeding of their Cattle though it were far from the Temple far from the Means of Grace beforâ— their interest in the Land of Canaan men that are mad upon the world will desire this Bernard had rather be in his Chimney corner with Christ than in Heaven without him At so high a rate he valued Christ There was a good man who once cryed out I had rather have one Christ than a thousand worlds Another mourn ed because he could not prize Christ enough But how few burnt Citizens are of these mens minds It was a sweet prayer of one
bethink themselves and to turn to him who is able by a flaming fire quickly to turn them out of all The Jews have a saying That if war be begun in another Country yet they should fast and mourn because the war is begun and because they do not know how soon God may bring it to their doors O Sirs London is burnt and it highly concerns you to fast and mourn and pray and to take the Alarm for you do not know how soon a fire may be kindled in your own habitations Now God has made the once famous City of London a flaming Beacon before your eyes he expects and looks that you should all fear before him Secure your interest in him walk humbly with him and no more provoke the eyes of his jealousie and glory The design of Heaven by this late dreadful Fire is not to be confined to those particular persons upon whom it hath fallen heaviest but 't is to awaken all and warn all When a Beacon is fired it gives warning as much to the whole Country as to him who sets it on fire or as it does to him on whose ground the Beacon stands We can neither upon the foot of Reason or Religion conclude them to be the greatest sinners who have been the greatest suffererâ— for many times we find that the greatest Saints have been the greatest sufferers both from God and men Job Job 1. 1 2 3 4. was a non-such in his day for holiness uprightness and the fear of the Lord and yet by the wind and fire from Heaven on the one hand and by the Sabeans and Chaldeans on the other hand he is stript of all his children and of a fair estate in one day so that in the morning it might have been said Who so rich as Job and in the evening Who so poor as Job Job was poor even to a Proverb Look as wicked men are very incompetent Judges of divine favours and mercies so they are very incompetent Judges of divine tryals and severities and whatever they may think or say I dare conclude that they who have drank deepest of this Cup of sorrows of this Cup of desolation and fire in London are not greater sinners then all others in England who yet have not tasted of this bitter Cup. But more of this when I come to the Application of the Point O Sirs I beg upon the knee of my soul that you will not slight this dreadful warning of God that he has given to the whole Nation in turning London into ashes To that purpose seriously consider First Divine warnings slighted and neglected will certainly bring down the greater wrath and vengeance upon you Levit. 26. 16 17 18. 21 23 24. 27 28. Amos 4. 7. 8 9 10 11. Jer. 25. 4. to the 12. vers Isa 22. 12 13 14. as you may clearly see by comparing the Scriptures in the Margine together Secondly Slighting of Judgments is the greatest Judgment that can befal a people it speaks out much Pride Atheism Hardness Blindness and desperate Security and Contempt of the great God To be given up to slight divine warnings is a spiritual Judgment and therefore must of all Judgments be the greatest Judgment to be given up to Sword Famine Fire Pestilence burning Agues and Fevers is nothing so great a Judgment as to be given up to slight divine warnings for in the one you are but passive but in the other you are active Thirdly Heathens Jonah 3. have trembled and mended and reformed at divine warnings and therefore for you to slight them is to act below the Heathens yea 't is to do worse then the Heathens who will certainly one day rise up in Judgment against all such who have been slighters of the dreadful warnings of Heaven Fourthly Slighting of divine warnings lays men Prov. 1. 24. to vers 32. open to such anger and wrath as all the Angels in Heaven are not able to express nor all the men on earth able to conceive Fifthly Slighting and neglecting of divine warnings speaks out the greatest dis-ingenuity stoutness and stubbornness that is imaginable The ingenuous child easily takes warning and to an ingenuous Christian every divine warning is as the hand-writing upon the wall Sixthly Slighting of divine warnings provokes God many tâ—mes to Dan. 5. 5. give up men to be their own Executioners their own destroyers Saul had many warnings but he slighted and neglected 1 Sam. 31. 4. Joh. 6. 70 71. Mat. 26. 21 22 23 24 25. Mat. 27. 5. them all and at last God leaves him to fall on his own sword Christ cast Hell-fire often into Judas his face Thou hast a Devil and wo to that man by whom the Son of Man shall be betrayed it had been good for that man that he had never been born But Judas slights all these warnings and betrays his Lord and Master and then goes forth and hangs himseâ—f It was a strange conceit of the Cerinthians that honoured Judas the Traitor as some divine Irenaeus Aug. de Haeresi and super-humane power and called his Treason a blessed piece of Service and that he knowing how much the death of Christ would profit mankind did therefore betray him to death to save the race of mankind and to do a thing pleasing to God Judas withstood all divine warnings Some report of Judas that he slew his father married his mother and betrayed his Master from within and without and you know how the Tragedy ended he dyed a miserable death he perished by his own hands which were the most infamous hands in all the world he went and hanged himself And as Luke hath it he fell head-long and burst asunder in the midst and all his bowels gushed out In every passage of his death we may take notice of divine Justice and accordingly take heed of slighting divine warnings It was but just that he should hang in the air who for his sin was hated both of Heaven and Earth and that he should fall down head-long who was fallen from such a height of honour as he was fallen from and that the halter should strangle that throat through which the voice of Treason had sounded and that his bowels should be lost who had lost the bowels of all pity piety and compassion and that his Ghost should have his passage out of his midst He burst asunder in the midst saith the Text and not out of his lips because with a kiss of his lips he had betrayed our Lord Jesus But seventhly By slighting divine warnings you will arm both visible and 2 Kings 6. 8 9 10 11. 16. 17. Exod. 14. Judg. 5. 19 20. Isa 37. 7 8 9. 36. invisible Creatures against you Pharaoh slights divine warnings and God arms the winds against him to his destruction Sisera slights divine warnings and the Stars in their Course fought against Sisera Sennacherib slights divine warnings and an Angel of the Lord destroyed a hundred fourscore and
five thousand of his Army in one night Eighthly By slighting of divine warnings you will tempt Satan to tempt your souls he that dares slight divine warnings will stick at nothing that Satan shall tempt him to yea he does to the utmost what lyes in him to provoke Satan to follow him with the blackest and sorest temptations Ninthly He that slights divine warnings dams up all the springs of mercy Psal 81. 11. to the end Jer. 7. 23 24 25 26 27 28 29. 34. Isa 13. 14 15 16. and turns the streams of loving-kindness and favour another way Tenthly and lastly Slighting of divine warnings will be the Sword that will wound you and the Serpent that will sting you 〈◊〉 the Worm that will be still gnawing upon you especially 1. When your consciences are awakned 2. When you shall lye upon a dying bed 3. When you shall stand before a Judgment-seat Fourthly and lastly When you shall awake with everlasting flames about your ears Upon all these considerations take heed of slighting the warnings of God that you are under this day But Seventhly and lastly God inflicts great and sore Jâ—dâ—ments upon Persons Cities and Countries to put the world in mind of the General Judgment Who can think upon the Conflagration of our late glorious City and not call to mind the great and terrible day of the Lord Psal 50. 3 Our God shall come and shall not keep silence a fire shall devour before him and it shall be very tempestuous round about him As God gave his Law in fiâ—e so when he comes to Judgment in fire he will require it to shew himself a Judge and Revenger of it and to bring the world to a strict account for Eccle. 12. 13 14. Exod. 20. 18. Heb. 12. 18 19 20 21. their breaking of it In the promulgation of the Law a flaming fire was only on Mount Sinai but when Christ shall come to execute vengeance on the transgressors of it aâ—l the world shall become a Bonfire In the promulgation of the Law there was fire smoak thunder and an earthquake but when Christ shall come in flaming fire to revenge the breaches of it the Heavens shall be dissolved and the Elements shall melt with servent heat so that not only a few Cities and Kingdoms but all this lower World shall be of a flame and therefore if any of the wicked should be so weak as to think to secure themselves by creeping behind the Lord they will but deceive themselves for the fire shall not only devour before him but it shall also devour round about him When an unquenchable fire shall be kindled above the sinner and below the sinner and round about the sinner Rev. 6. 15 16 17. Jer. 5. 14. how is it possible that he should escape though he should cry â—ut to the Rocks and the Mountains to fall upon him aâ—d to cover him from the wrath of the Lamb Isa 66. 15 16. For behold the Lord will come with fire and with his chariâ—ts like a whirlwind to render his anger with fury and his rebuke with flames of fire For by fire 〈◊〉 by his sword will the Lord plead with all flesh and the slai◠〈◊〉 the Lord shall be many There is nothing more fearful or formidable either to man or beast then fire Now when God comes to execute his Judgments and to take vengeance on the wicked in this life as some curry the words or in the other life as others curry the words he will come in the most terrible and dreadful manner imaginable he will come with fire and he will render his rebuke with flames of fire or with fiery flames as some say or with flaming fire as others say 2 Thes 1. 7 8. And to you who are troubled rest with us when the Lord Jesus shall be revealed from heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ Beloved that Christ will come to Judgment in flaming fire is no Politick invention found out to fright men from their pleasures nor no Engine of State devised to keep men tame and quiet under the Civil powers nor no Plot of the Minister to make men melancholy or to hurry them into a blind obedience but it is the constâ—nt voice of God in the blessed Scriptures 2 Pet. 3. 10-12 But the day of the Lord will come as a thief in the night in the which the heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up Looking for and hasting unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the elements shall melt with fervent heat Pareus is of opinion that that Pareus in Rev. 16. 18. fire that shall set all the world in a flame at last will be kindled and cherished by lightning from Heaven The Earth being smitten with lightning from Heaven shall be shaken and torn into ten thousand pieces and by fire utterly consumed now the Earth shall quake the Sea roar the Air ring and the World burn Now you shall look no way but you shall see fire you shall see fire above you and fire below you and fire round about you Christâ— fiâ—st coming was at Luke 2. 8. to vers 15. Psal 71. 6. tended with a general peace and with Carols of Angels he came as rain upon the mown grass silently sweetly into the world then a babe cryed in the manger but now Judahs Lyon will roar and thunder in the Heavens Then he came riding on an Asses Colt but now on the Clouds Then he was attended with twelve poor despised Apostles but now he shall be waited on with many score millions of Angels At his first coming he freely offered grace and mercy and 2 Thes 1. 7. pardon to sinners but now he will come in flames of fire to execute wrath and vâ—ngeance upon sinners and 't will be no small honour to Christ nor no small câ—mfort to the Saints nor no small torment to the wicked for Christ to comes in flames of fire when he comes to Judgment Saul Acts 22. 8. was astonished when he heard Jesus of Nazareth but calling unto him out of Heaven Herod was affrighted when he thought that John Baptist was risen again The Philistines Mark 6. 16. 1 Sam. 21. 9. Numb 7. 10. were afraid when they saw Davids Sword The Israelites were startled when they saw Aarons Rod And Juda was ashamed when he saw Thamars signet and staff and Belshazzar Dan. 5. 5. was amazed when he saw the hand-writing upon the Wall The Carthaginians were troubled when they saw Scipio's Sepulchre and the Saxons were terrified when they Hollingsheds Chron. saw Cadwallon's Image Oh how terrified amazed and confounded will wicked men be when they shall see that Christ whom they
have rejected betrayed crucified scorned opposed and persecuted come in flames of fire to pass an eternal Doom upon them I have read a story of two Souldiers Holcot in lib. Sap. that coming to the Valley of Jehosaphat in Judea and one saying to the other Here in this place shall be the general Judgment wherefore I will now take up my place where I will then fit and so lifting up a stone he sate down upon it as taking possession before hand but being sate and â—ooking up to Heaven such a quaking and trembling fell upon him that falling to the earth he remembred the day of Judgment with horrour and amazement ever after The case of this Souldier will be the case of every wicked man when Christ shall appear in flames of fire to pass an eternal Sentence of Condemnation upon all the Goats that shall be found on the left hand It is strange in this so serious a business Mat. 25. 41. to vers 46. of the day of Judgment and of Christs appearing in flaming fire which so nearly concerns the sons of men how mens wits will busie themâ—elves in many nice inquiries ye may meet with many such questions in the School-men as 1. How long is it to the day of Judgment 2. In what place of the world shall the Judgment-day be held 3. What kind of fire shall then be burning 4. Whether Christ shall come with a Cross carried before him As if Malefactors in the Gaol should fall a reasoning and debating what weather it would be at the day of Assises or of the Judges habit and retinue and never bethink themselves how to answer their Indictment that they may escape condemnation London's flames should put us in mind of Christs coming in flames of fire and the burning of London should put us in mind of the burning of the world when Christ shall come to judge the sons of men according to their works and the terror and dread of that fire and mens endeavours to escape it should put us upon all those holy ways and means whereby we may escape the fury of those dreadful flames that shall never be quenched And the Houses and Estates that were consumed by the devouring fire in London-streets should put us upon securing a house not made with hands 2 Cor. 5. 1 2. Prov. 8. 18. 1 Pet. 1. 4. Mat. 6. 19 20 21. but one eternal in the Heavens and upon securing durable riches and an inheritance that fadeth not away and upon laying up for our selves treasures in Heaven where neither moth nor rust nor thieves and let me adde nor flames can break through corrupt or steal or burn The more general any Judgment is the more it should put us in mind of the General day of Judgment Now the burning of London was a general Judâ—ment a Judgment that reaches from one end of the Land to another as I shall more fully evidence before I close up this Discourse and therefore it should remind us of the universal Conflagration of the whole World and the works thereof And thus you see the ends that God has in respect of the wicked in inflicting great and sore Judgments upon Persons Cities and Countrieâ— But pray Sir what are those â—igh and holy ends in respect Quest of the people of God thâ—â—â—od aims at by his inflicting of great and sore Judgments upon Persons Cities and Countries I suppose they are such as follow First To bring about those speciaâ— favours and mercies Answ that God intends them By the dreadful Judgments that God inflicted upon Pharaoh and upon his people and upon his Country God brought about the freedom and liberty of his people to worship him according to his own prescriptions The great difference and contest between God and Pharaoh was who should have their wills God would have his people to worship him according to his own mind but Pharaoh Exod. 5. 1 2. Exod. 7. 16. Exod. 8. 8. 20. 25. 27. 29. Exod. 9. 1. 13. Exod. 10. 3. 7. 8. 11. 24. Exod. 12. 31. Jer. 11. 4. Dan. 9. 12. was resolved to venture his all before they should have their freedom and liberty to serve their God Upon this God follows him with plague upon plague and never leaves spending of his plagues upon him till he had overthrown him and through his ruine brought about the freedom and liberty of his poor people The Babylonians were cruel enemies to Gods poor Israel and kept them in bondage yea in a fiery furnace seventy years At last God stirs up the spirit of Cyrus for his Churches sake and he by fiâ—e and sword lays Babylon waste and takes them Captive who had held his people in a long Captivity Now he by breaking the Babylonians in pieces like a potters vessel brought about as as instrument in the hand of God the freedom and liberty of Gods poor people as you may see by comparing that 45. of Isa 1 2 3 4 5 6. with that 1. Chapter of Ezra God stirs up the spirit of Cyrus to put forth a Proclamation â—â—r Liberty for the Jews to go to their own Land and to 〈◊〉 the House of the Lord God of Israel and then he graâ—â—â—â—â—ly stirs up the spirits of the people wisely and soberty to iâ—â—â—ove Turn to Obadiah and read from vers 11. to the end of the Chapter â—he liberty he had proclaimed Jer. 49. 1. Concerâ—â—â—â— the Ammonites thus saith the Lord Hath Israel no sons hath he no heir why then doth their King inherit Gad and 〈◊〉 people dwell in his Cities When the ten Tribes were carried away captive the Ammonites who dwelt near the Tribe of Gad intruded into it and the Cities of it but mark what God saith in verse 2. Therefore behold the days come saith the Lord that I will cause 〈◊〉 â—â—arm of war to be heard in Rabbah of the Ammonites that was their chief City and it shall be a desolate heap and her daughters that is lesser Towns shall be burnt with fire then shall Israel be heir unto them that were his heirs saith the Lord. God by fire and sword Here was Lex talionis observed they that invaded the inheritance of others had their own invaded by them would lay desolate the chief City of the Ammonites and her Towns and Villages that did belong to her and by these dreadful Dispensations he would make way for his people not only to possess their own Land but the Ammonites Land also I will leave the prudent Reader to make the Application We have been under greater and dreadfuller Judgments then ever this poor Nation hath groaned under in former times and who can tell but that the Lord by these amazing Judgments may bring about greater and better mercies and blessings then any yet we do enjoy The Rabins say of Civil Liberty that if the Heavens were Parchment the Sea Ink and every pile of Grass a Pen the praises of it could not be comprised nor expressed May we
remember this inordinate love to the world will expose a man to seven great losses Viz. First To the loss of many precious opportunities of grace Rich Felix had no leisure to hear poor Paul and Martha Acts 24. Luke 10. John 7. busied about many things had no time to hear Christ preach though never man preacht as he preacht Men inordinately in love with the world have so much to do on earth that they have no time to look up to Heaven Secondly To the loss of all heavenly benefit and profiâ— by the Ministry of the World nothing will grow where Ezek. 33. 31 32 33. Math. 13. 22. gold grows where the love of the world prevails there the Ministry of the Word will not prevail If the love of the world be too hard for our hearts then the Ministry of the Word will work but little upon our hearts Thirdly To the loss of the face and favour of God God doth not love to smile upon those who are still smiling upon Psal 30. 6. Isa 57. 17. the world and still running after the world The face and favour of God are Pearls of price that God bestows upon none but such whose conversation is Heaven and who have Phil. 3. 20. the Moon viz. all things that are changeable as the Moon Rev. 12. 1 2. under their feet God never loves to lift up the light of his countenance upon a dunghil-spirited man God hides his face from none so much and so long as from those who are still longing after more and more of the world Fourthly To the loss of Religion and the true Worship and Service of God as you may see by comparing of the Scriptures in the Margine together Many Worldings deal 2 Tim. 4. 10. 1 Tim. 6. 10. Jer. 5. 7. Deut. 32. 15. Hos 4 7. Hos 13. 6. with Religion as Masons deal with their Ladders when they have work to do and to climb c. O then how they hug and embrace the Ladder and carry it on their arms and on their shoulders but then when they have done climbing they hang the Ladder on the Wall or throw it into a corner O Sirs there is no loss to the loss of Religion a man were better lose his name his estate his limbs his liberty his life his all then lose his Religion Fifthly To the loss of Communion with God and Acquaintance with God A man whose Soul is conversant Deut. 8. 10 11. Jer. 2. 31. Chap. 22. 21. Psal 144. 15. with God shall find more pleasure delight and content in a desart in a den in a dungeon and in death then in the Palace of a Prince Mans summum bonum stands in his Communion with God as Scripture and Experience evidences nay God and I are good company said famous Doctor Sibs Macedonius the Hermit retiring into the Wilderness that he might with more freedom enjoy God and have his Conversation in Heaven upon a time there came a young Gentleman into the Wilderness to hunt wild beasts and seeing he Hermit he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt said the young Gallant and so do I saith the Hermit Deum venor meum I hunt after my God they hunt best who hunt most after Communion with God Vrbanus Regius having one days converse with Luther said it was Adam in vit Regii p. 78. one of the sweetest days that ever he had in all his life but what was one days yea one years converse with Luther to one hours converse with God Now an inordinate love of the world will eat out all a mans Communion with God A man cannot look up to Heaven and look down upon the Earth at the same time But Sixthly To the loss of his precious and immortal Soul Shemei by seeking his servant lost his life and many by Math. 16. 26. 1 Tim. 6. 9. an eager seeking after this world lose their precious and immortal Souls Many have so much to do â—n Earth that they have no time to look up to Heaven to honour their God to secure their Interest in Christ or to make sure work for their Souls But Seventhly To the loss of the world for by their inordinate love of the world they highly provoke God to stâ—ip them of the world Ah how rich might many a man have been had he minded Heaven more and the world less When men set their hearts so greedily upon the world 't is just with God to blast and curse and burn up all their worldly comforts round about them Fourthly Many in London were fallen under spiritual decays witherings and languishings in their graces in their comforts in their communions and in their spiritual strength They are fallen from their first love The flame of divine Rev. 2. 4. The Nutmeg tree makes barren all the ground about it so doth the spice of worldly love make the heart barren of grace Vâ—sin observes that the sins and barrenness under the Gospel in the Protestants in King Edwards days brought in the Persecution in Queen Maries days love being blown out God sends a flaming fire in the midst of them Many Londoners were fallen into a spiritual Consumption and to recover them out of it God sent a fire amongst them Many in London were withered in their very Profession where was that visible forwardness that zeal that diligence in waiting upon the Lord in his Ordinances that once was to be found amongst the Citizens of London And many Citizens were withered in their Conversations and Converse one with another There was not that graciousness that holiness that spiritualness that heavenliness that fruitfulness that examplariness that seriousness and that profitableness sparkling and shining in their Conversations and Converse one with another as once was to be found amongst them And many were withered in their affections Ah what a flame of love what a flame of joy what a flame of desires what a flame of delight what a flame of zeal as to the best things was once to be found amongst the Citizens of London but how were those mighty flames of affection reduced to a few coals and cinders and therefore no wonder if God sent a flaming fire in the midst of them and many were withered in their very Duties and Services how slight how formal how cold how careless how remiss how neglective were many in their Families in their Closets and in their Church-communions who heretofore were mighty in praying and wrestling with God and mighty in lamenting and mourning over sin and mighty in their groanings and longings after the Lord and who of old would have taken the Kingdom of Heaven by violence Math. 11. 12. There were many in that great City that had lost their spiritual taste they could not taste that sweetness in Promises 2 Sam. 19. 35 in
will send a fire on the Wall of Tyrus which shall devour the Palaces thereof So he doth to Edom verse 12. But I will send a fire upon Teman which shall devour the Palaces of Bozrah So he doth to Ammon verse 14. But I will kindle a fire in the Wall of Rabbah and it shall devour the Palaces thereof with shouting in the day of battel with a tempest in the day of the whirlwind So he doth to Moab Chap. 2. vers 2. But I will send a fire upon Moab and it shall devour the Palaces of Kirioth and Moab shall dye with tumult with shouting and with the sound of a trumpet So he doth to Judah vers 5. But I will send a fire upon Judah and it shall devour the Palaces of Jerusalem By all these remarkable Instances t is evident that God by his fiery Dispensations tells all the world that the sins of that people are great and many upon whom the dreadful Judgment of Fire is inflicted in its fury and therefore 't is high folly and madness in many men that makes them impute this heavy Judgment of Fire to any thing rather then to their sins O Sirs 't is sin that burns up our habitations and that turns flames of love into a consuming fire And this the Parliament in their Act for the Rebuilding of the City of London well observes the Clause of the Act is this And that the said Citizens and their Successors for all the time to come may retain the Memorial of so sad a desolation and reflect seriously upon their manifold iniquities which are the unhappy causes of such Judgments Be it further Enacted That the Second of September unless the same happen to be Sunday and if so then the next day following be yearly for ever hereafter observed as a day of publick Fasting and Humiliation within the said City and Liberties thereof to implore the mercies of Almighty God upon the said City to make devout Prayers and Supplications unto him to divert the like Calamity for the time to come So Sir Edward Turnor Knight in his Speech to the King upon the Prorogation of the Parliament We must saith he for ever with humility acknowledge the Justice of God in punishing this whole Nation by the late dreadful Conflagration of London We know they were not the greatest sinners on whom the Tower of Siloam fell Luke 13. 4. and doubtless all our sins did contribute to the filling up that measure which being full drew down the wrath of God upon that City So much the King in his Proclamation for a General Fast on the Tenth of October observes The Words of the Proclamation are these His Majesty therefore of out a deep and pious sense of what Himself and all His People now suffer and with a Religious care to prevent what may yet be feared unless it shall please Almighty God to turn away his anger from us doth hereby Publish and Declare His Royal Will and Pleasure That Wednesday being the Tenth of October next ensuing shall be set apart and kept and observed by all His Majesties Subjects of England and Wales and the Town of Berwick upon Tweed as a day of solemn Fasting and Humiliation to implore the mercies of God that it would please him to pardon the crying sins of this Nation those especially which have drawn down this last and heavy Judgment upon us and to remove from us all other his Judgments which our sins have deserved and which we now either feel or fear Thus you see that not only the blessed Scriptures but also King and Parliament do roundly conclude that 't was for our sins our manifold iniquities our crying sins that God has sent this heavy Judgment upon us His Majesty also well observes that there are some special crying sins that bring down the fiery Judgment upon us Now this Royal Hint leads me by the hand to say Secondly That though sin in the general lays people under the fiery Dispensations of God yet if we will but diligently search into the blessed Book of God which never spoke Treason nor Sedition we shall find that there are several sins that brings the heavy Judgment of Fire upon Cities and Countries As First Gross Atheism practical Atheism is a sin that brings desolating and destroying Judgments upon a people Zeph. 1. 12. And it shall come to pass at that time that I will Atheism denieth God in either 1. in opinion saying there is no God or 2. in affection wishing there were no God or 3. in conversation living as if there were no God Rev. 22. 12. search Jerusalem with candles and punish the men that are setled upon their lees that say in their heart the Lord will not do good neither will he do evil What horrid Blasphemy what gross Atheism is here How do these Atheists ungod the great God How do they deny his Omnipotency and Omnisciency What a God of Clouts what an Idol-god do they make the great God to be when they make him to be such a God as will neither do good nor hurt Epicurius denied not Gods Essence but only his Providence for he granted that there was a God though he thought him to be such an one as did neither good nor evil but certainly God sits not idle in Heaven but has a sharp and serious Eye upon all that is done on the Earth and this both Saints and sinners shall find by experience when in the great day he shall distribute both his rewards and punishments according to what they have done in the flesh Atheism is the main disease of the Soul not only pestilent to the person in whom it is harboured but also to the whole Land where 't is practised and permiâ—ted Atheism is worse then Idolatry for Idolatry only robs God of his Worship but Atheism robs God both of his Attributes and Being and therefore mark what follows verse 13. Therefore their God shall become a booty and their houses a dâ—solation they shall also build houses but not inhabit them and they shall plant vineyard but not drink the wine thereof So Ezek. 20. 47 48 49. And say to the forest of the South Hear the Word of the Lord thus saith the Lord God Behold I will kindle a fire in thee and it shall devour every green tree in thee and every dry tree the flâ—ming flâ—me shall not be quenched and all faces from the South to the North shall be burnt therein And all flesh shall see that I the Lord have kindled it it shall not be quenched Then said â— Ah Lord God they say of me doth he not speak parables Here was a pack of Atheists that did mock and scoff at the Prophet and his Parables they told him that he taâ—kt like a mad man and that he spoke of such things that neither himself nor others understood for he talkt of the South and of the forest of the South and of fire and of flaming fire and of
green and dry trees and that all these things were dark and of obscure to them they put off all the Prophet spoke as Allegorical as Mystical and as Aenigmatical and as dark visions and as dreams and imaginations and divinations of his own brain and therefore they needed not much mind what he said Now mark these Athâ—ists what do they do they provoke the Lord to kindle a fire a universal fire an unquenchable fire an inextinguishable fire in the midst of Jerusalem which is here termed a Forest by reason of its barrenness and unfruitfulness and the multitudes that were in it and because it was fit for nothing but the Ax and the fire Atheiâ—m is a sin that has brought the greatest woes miseries destructions and desolations imaginable upon the most flourishing Kingdoms and most glorious Cities in the World Holy Mr. Greenham was wont to say that he feared rather Atheism then Popery would be Englands ruine O Sirs were there none within the Walls of London that said in their hearts with Dâ—vids Atheistical Psal 14. 1. fool There is no God Caligula the Emperor was such a one and Claudius thought himself a God till the loud Thunder affrighted him and then he hid himself and cryed Claudius nâ—n est Dâ—us Claudius is not a â—od Leo the X. Hilderbrand the Magician and Alexander the vI and Juâ—w the II. were all most wretched Atheists and thought tâ—aâ— whatever was said of Christ of Heaven of Hell of the day of Judgment and of the â—mmortality of the Soul were but dreams impostures toys and old wives fables Pope Paul the III. at the time of his death said he should now be resolved of three Qâ—estions that he had doubted of all his life 1. Whether the Soul was immortal or no 2. Whether there were a Hell or no 3. Whether there were a God or no And another grand Atheist said I know what I have here but I know not what I shall have hereafter Now were there no such Atheists within the Walls of London before it was turned in ashes The Atheist in Psal 10. 11. say He will never see and in Psal 94. 7. they rise higher they say The Lord shall not see neither shall the God of Jacob regard it They labour to lay a Law of restraint upon God and to cast a mist before the Eye of his Providence And in Isa 29. 15. they say Who seeth us who knoweth us And in Ezek. 9. 9. they say the Lord hath forsaken the earth and the Lord seeth not These Atheists shut up God in Heaven as a blind and ignorant God not knowing or not regarding what iâ— done on the Earth they imagine him to be a forgetful God or a God that seeth not Psal 73. 11. they say How doth God know and is there knowledge in the most High Thus they deny Gods Omnisciency and Gods Omnipresency which to do is to ungod the great God as much as in them lyes Now were there no such Atheists within the Walls of London before it was destroyed by fire O how did practicaâ— Atheism abound in London How many within thy Walls O London did profess they knew God but in their works did deny him being abominable and disobedient and unto Titus 1. 16. every good work reprobate O Sirs some there are that live loosely under the Gospel that run into all excâ—ss of riot and that in the face of all promises and threatnings mercies and Judgments yea in the very face of life and death of Heaven and Hell and others there are that sin freely in secret that can be drunk and filthy in the dark when the eye of man is not upon them Certainly those mens hearts are very Atheistical that dare do that in the sight of God which they tremble to do before the eyes of men How many are there that put the evil day far from them that flatter themselves in their sins that with Agage conclude surely the bitterness of death is past and that Hell and wrath is past and that they are in a fair way for Heaven when every step they take is towards the bottomless pit And divine vengeance hangs over their heads ready every moment to fall upon them Are there not many that seldom pray and when they do how cold how careless how dull how dead how heartless how irreverent are they in all their addresses to the great God Are there not many such Atheists that use no prayer nor Bible but make Lucian their Old Testament and Machiavel their New Are there not many that grant there is a God but then 't is such a God as is made up all of mercy and thereupon they think and speak and do as wickedly as they please And are there not some that look upon God as a sin-revenging God and thereupon wish that there were no God or else that they were above him as Spira did And are there not others that have very odd and foolish conceptions of God as if he were an old man sitting in Heaven with royal Robes upon his back a glorious Crown upon his head and a Kingly Scepter in his hand and as if he had all the parts and proportion of a man as the Papists are pleased to picture him Some there are that are so drowned in sensual pleasures that they scarce remember that they have a God to honour a Hell to escape a Heaven to secure Souls to save and an Account to give up And others there are who when they find conscience begin to accuse and terrifie them then with Cain they Gen. 4. 1 Sam. 18. 6. 10. Job 31. 24. Phil. 3. 19. go to their buildingâ— or with Saul to their musick or with the Drunkards to their cups or with the Gamesters to their sports Some there are that make their gold their God as the Covetous others make their bellies their God as the Drunkard and the Glutton Some make Honours their Amos 6. Math. 23. God as the Ambitious and others make pleasures their God as the Voluptuous Some make religious Duties their God as the carnal Gospellers and others make their moral vertues their God as the civil honest man Now what abundance of such Atheists were there within and without the Walls of London before the fiery Judgment past upon it The Scripture attributes the ruine of the old world to Gen. 6. Atheism and Prophaneness and why may not I attribute the ruine and desolation of London to the same Practical Atheists are enough to overthrow the most flourishing Nations and the most flourishing Cities that are in all the World But to prevent all mistakes in a business of so great a concernment give me leave to say That if we speak of Atheists in a strict and proper sense as meaning such as have simply and constantly denied all Deity then I must say that there was never any such creature in the world as simply and constantly to deny that there is a God It is an
fire which was executed by Alexander the Great as Historians testifie 'T is not the Curtius lib. 4. Diod. Siculus lib. 17. strength nor riches nor situation nor trade nor honour nor fame nor antiquity of a City that can preserve it when God before-hand has by fire determined the destruction of it Tyrus was a City of the greatest Merchandising 't was a Ezek. 27. Isa 23. 5 6 7 8 9. City of mighty Trade they were set upon heaping up of riches by hook or by crook So riches came in though it â—ere at the door of oppression violence or injustice all was well The Traffick of Tyrus was great and the sins that attended that Traffick were very great and for these God sent a devouring fire amongst them which destroyed their Palaces and Treasuries and reduced their glorious City to ashes By the iniquity of their Traffick they had built Palaces and stately Houses and filled their Shops and Ware-houses and Cellars with rich and choice Commodities but when God brought Nebuchadnezzar upon them what the Chaldeans could not destroy by the Sword they consumed by fire turning all their glorious Palaces and stately Buildings and costly Shops and Ware-houses into ashes as Historians testifie So Ninive for greatness riches and antiquity was one of the noblest Cities in the world 't was the Capital and chief City of the Assyrian Empire and though God upon their repentance Jonah 3. humiliation did spare them for a time yet afterwards she returning to her old trade of robberies covetousness extortions fraud deceitful dealings c. God delivered her up as a prey into the hands of many of her enemies who wonderfully spoiled and pillaged her and at last God gave her into the hands of the Medes who brought her to a final and irrecoverable desolation according to the Prophesie of the Prophet Nahum Nahum 2. 10. She is empty and void â—nd waste and the heart melteth and the knees smite together â—nd much pain is in all loyns and the faces of them all gather blackness that is such blackness as is on the sides of a pot Verse 13 Behold I am against thee saith the Lord of Hosts See also Chap. 3. 12 13-15 and I will burn her chariots in the smoak The like Judgment fell upon Sidon and upon that rich and renowned City of Sabel Corinth which through the commodiousness of the Haven was the most frequented place in the world for the Entercourse Thucyd. of Merchants out of Asia and Europe and great and many were their sins about their Trade and Traffick and for these she was finally destroyed and turned into cinders and ashes by the Romans So Bribery is a sin that brings desolating and destroying Judgments both upon Persons and Places Amos 5. 10 11. For as much therefore as your treading is upon the poor and ye take from him burdens of wheat ye have built houses of hewen stones but ye shall not dwell in them ye have planted pleasant vineyards but ye shall not drink wine of them for I know your manifold transgressions and your mighty sins they afflict the just they take a bribe and they turn aside the poor in the gate from their right Bribery is one of those mighty sins or one of those bony or big-boned sins as the Hebrew hath it for which God threatens to turn them out of house and home Bribery is a bony sin a huge sin a hainous sin a monstrous sin a sin that is capable of all manner of aggravations and therefore the Lord punisheth it with desolating Judgments Job 15. 34. And fire shall consume the tabernacles of bribery or the receivers of gifts as both the Hebrew and the Septuagint may be read When wicked men build their houses their Tabernacles by pilling and polling by bribery cheating defrauding or over-reaching others 't is a righteous thing with God to set their houses on fire about their ears Thus Dioclesian had his house wholly consumed by Lightning and a flame of fire that fell from Heaven upon it as Eusebius tells De vita Constant lib. 5. us Upon such a generation of men as build their houses by bribery or oppression or deceit c. God many times makes good that word Job 18. 15. Brimstone shall be scattered upon his habitation and that word Micha 3. 11 12. The Heads thereof judge for reward and the Priests thereof teach for hire and the Prophets thereof divine for money Therefore shall Zion for your sake be plowed as a field and Jerusalem shall become heaps and the mountain of the house as the high places of the forest Bribery and Covetousness had over-run all sorts of such as were in Power and Authority whether Civil or Ecclesiastical and for this Zion must be plowed as a field and Jerusalem become heaps and the Mountain of the House as the high places of the Forest By these exquisite terms the total and dismal desolation and destruction of Zion Jerusalem and the Temple that famous House that was once worthily reckoned one of the seven Wonders of the World is set forth unto us That Jerusalem that Gods Jer. 7. 4 5. House and Temple wherein they so much trusted and gloried should become as a mountainous Forest and Wilderness was incredible to them as the jumbling of Heaven and Earth together or the dethroning of God by taking the Crown from his Head and thrusting of him from his Chair of State and yet all this was made good according to that dreadful Prophesie of Christ There shall not be left one stone Luke 19. 43 44. upon another These are the sad effects of Bribery Covetousness c. So Prov. 29. 4. The King by judgment establisheth the Land but he that receiveth gifts or bribes overthrows it Ah London London were there none within nor without Prov. 17. 23. Psal 26. 10. thy Walls that did take a gift out of the bosom to pervert the ways of Judgment were there none whose right hands were full of bribes were there none like Samuels 1 Sam. 8. 3. Sons who turned aside after lucre and took bribes and perverted Judgment in the midst of thee were here no Rulers Hos 4. 18. nor others within nor without thy Walls that did love to say with shame Give ye or that asked for a reward or Micha 7. 3. that with Gehazi run after rewards or that were not ready to transgress for a piece of bread or that were not like the Prov. 28. 21. Hoâ—sleeches daughter still crying out give give Themistocles Prov. 30. 15. caused a brand of infamy to be set upon Athmius his children and all his posterity after him because he brought gold from the King of Persia to corrupt bribe and win the Grecians If all that were within and without the Walls of London that received bribes and run after rewards had a brand of infamy set upon them I am apt to think many of them would be
The Calvin Chrysostom Isa 25. 8 9. Prov 9. 1 2 3 4 5 6. Isa 55. 1 2 3. Jews have the honour to be first called to the Marriage-feast they are invited by the Prophets and afterwards by the Apostles to partake of Christ and of all his royal Benefits and Favours which are displayed in the Gospel God the Father was very willing and desirous to make up a match between Christ and the Jews and between Christ and the Gentiles and he is here called a King to declare his divine Majesty and to set forth the stateliness and magnificence of the Feast Marriage-feasts that are usually made by Kings are full of joy and full of state full of splendor and glory who can sum up the variety of dishes and dainties that then the Guests are feasted with The variety of the glorious excellencies favours and mercies of Christ that are discovered and tendered by God in Gospel-offers in Gospel-ordinances is the Wedding-feast to which all sorts of sinners are invited but here you see they slight and scorn and contemn both Master of the feast and the matter of the feast and all those servants that were sent to invite them to the feast and hereupon the King was wroth and sent forth his armies the Romans as most Interpreters do agree and destroyed those murderers and burnt up their City About forty years after the death of Christ the Lord to revenge the blood of his Son the blood of his servants and the contempt of his Gospel upon the Jews brought his Armies the Romans against Jerusalem who by fire demolished their Temple and City and by sword and famine destroyed eleven millions of men women and children and those that escaped fire Josephus de bell Judaic lib. 7. sword and famine were sold for slaves and scattered among all the Nations Christ and the way of Salvation by him is the subject matter of the Gospel The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is rendered Gospel signifies glad Tydings good News and certainly Salvation by Christ is the best news 't is the greatest and the gladest tydings that ever was brought to sinners ears What the Psalmist had long before said of the City of God Glorious things are spoken of thee that I may Psal 87. 3. truly say of the blessed Gospel Glorious things are spoken of thee O thou Gospel of God The Gospel is called the glorious Gospel of the blessed God The Gospel is a glorious 1 Tim. 1. 11. Gospel in respect of the Author of it and in respect of the Pen-men of it and in respect of the glorious discoveries that it makes of God of Christ of the Sâ—irit of Heaven and in respect of its glorious effectâ— in turning of poor sinners from darkness to light and from the power of Satan unto Acts 26. 18. God that they may receive forgiveness of sins and inheritance among them which are sanctified Certainly Solomons natural History in which he treated of aâ—l Trees from the Cedar to the Hysop of all Beasts Fowls and creeping 1 Kings 4. 33. Some are of opinion that it was burnt by the Chaldees together with the Temple others think that it was abolished by Ezekiah because the people idolized it as they did the Brazen Serpent things was a very rare and incomparable piece in its kind yet one leaf yea one line of the Gospel is infinitely more worth and of greater importance to us then all that large Volume would have been For what is the knowledge of Trees and Birds and Beasts and Worms and Fishes to the knowledge of God in Christ to the knowledge of the great things of Eternity to the knowledge of a mans sinful estate by Nature or to the knowledge of his happy estate by Grace doubtless to a Soul that hath tasted that the Lord is gracious there is no Book to this of the Bible Acts 19. 19. When the Lord had made it the day of his glorious Power to their Conviction Conversion and Salvation they burnt their costly Books of curious Arts. And no wonder for they had found the power and the sweet of a better Book even of Gods Book upon their hearts Luther speaking of the Gospel saith That the shortest line and the least letter thereof is more worth then all Heaven and Earth he tasted so much of the sweetness of the Gospel and saw so much of the glory and excellency of the Gospel that he would often say to his friends that he would not take all the world for one leaf of the Bible Rab. Chiia in the Jerusalem Talmud saith that in his account all the world is not of equal value with one word out of the Law Israel had three Crowns as the Talmud observes 1. of the King 2. of the Priest 3. of the Law but the Crown of the Law was counted by them the chiefest of the three then what is the Crown of the Gospel to all those upon whom the Gospel is come in power 1 Thes 1. 5 6 7. How divinely did that Poet speak who said He could read God in every leaf on the Tree and that he found hiâ— Name written on every green herb and shall not we read God and Christ and Grace and Mercy in every leaf yea in every line of the Gospel The Bible saith Luther is the only Luther com in Gen. cap. 19. Book all the books in the world are but waste paper to it so highly did he prize it and so dearly did he love it Conâ—empt of the Gospel is a great indignity cast upon the great God and a great indignity cast upon Jesus Christ for though the Law was delivered by Moses yet the Gospel was delivered by Jesus Christ And if they escaped not who despised Heb. 2. 3. Chap. 10. 28 29. him that spake from earth of how much sorer punishment are they worthy that contemn him that speaks from Heaven If the Book of the Law happen to fall upon the ground the Jews custom is presently to proclaim a Fast O Sirs what cause then have we to fast and mâ—uâ—n when we see the glorious Gospel of God fallen to the ground scorned despised contemned and trampled upon by all sorts of sinners Contempt of the Gospel is a sin of the greatest ingratitude In the Gospel God offers himself his Son his Spirit Hierom reports of Vzzah that his shoulder was shrunk up and witherâ—d he carted the Ark when he should have carried it on his shoulder therefore that part was branded for it his Grace his Kingdom and all the Glory of another World Now for men to despise and contemn these offers is the highest ingratitude and unthankfulness imaginable and therefore no wonder if God burn such men up and turn them out of house and home Such justly deserve the worst of Judgments who despise the best of mercies The strongest and the sweetest wine always makes the sharpest vinegar the freest the richest and the choicest offers of mercy
if slighted and contemned turn into the greatest fury and severity Divine wrath smoaks and burns against none so fiercely as it doth against those who are despisers of Gospel-mercies When gold is offered men care not how great or how base he is that offers it neither is it material by whom the Gospel is brought unto us whether it be brought unto us by Isaiah as some think a Prophet of the blood Royal or by Amos from amongst the Herdmen of Tekoa Let the hand be more noble or more mean that brings it if it be slighted and contemned provoked Justice will revenge it Such as slight the Gospel and contemn the Gospel they sin with a high hand against the remedy against the means of their recovery This is the condemnation this is that Joh. 3. 19. desperate sin that hastens Judgments upon Cities and Countries as Jury Asia Bohemia and other parts of the world have sadly experienced He that hath eat poyson and shall despise the means of his recovery must certainly dye for it He who when he hath committed Treason against his Prince shall not only refuse but scorn and flight his Princes favour and pardon and fling it from him with disdain is assuredly past all help and hope Sins against the Gospel are sins of a greater size of a louder cry and of a deeper dye then sins against the Law are and accordingly God suits his Judgments Where the Gospel shines in power it will either mend a people or mar a people it will either better them or worsen them it will either fit them for the greatest good or it will bring upon them the greatest evils Where it doth not reform there it will destroy And this London hath found by woful experience Slighting and contemning of the offers of grace in the Gospel is a sin that is not chargeable upon the greatest part of the world who lyeth in wickedness and who sit in darkness and in the region and shadow of death yea 1 Joh. 5. 19. Math. 4. 16. 't is a sin that is not chargeable upon the Devils themselves and therefore the more severely will God deal with those that are guilty of it The Gospel hath for above this hundred years shined forth out of the dark and thick clouds of Popery and Antichristianism which had over-spread the Nation And in no part of the Land hath the Gospel been preached with more clearness spiritualness life power and purity then in London And Oh that I had not cause to say that there was no part of the Nation where the Gospel was more undervalued slighted and contemned by many then in London For First Where the faithful and painful Ministers of the Gospel are slighted and contemned as Ministers of the Gospel there the Gospel is slighted and contemned Now were Math. 23. 37. Luke 10. 16. there none within nor without thy Walls O London that did slight scorn reproach and contemn the Embassadors of Christ who were faithful to their Light their Lord their Consciences and the Souls of their Hearers But Secondly Where the Ministrations of the Gospel where the Ordinances of the Gospel are slighted and contemned there the Gospel is slighted and contemned yea where any one Ordinance of the Gospel is slighted and contemned there the Gospel is slighted and contemned Where Baptism is slighted and contemned there the Gospel is slighted and contemned Where the Lords Supper is slighted and contemned there the Gospel is slighted and contemned where the offers A man upon whom the Gospel hath wrought savingly he will 1. prize all the Ordinances 2. practise all the Ordinances 3. praise the Lord for all the Ordinances Luke 1. 5 6. 2 Sam 19. 35. of the Gospel are slighted and contemned there â—e Gospel is slighted and contemned where the commands of the Gospel are slighted and contemned there the Gospel is slighted and contemned where the threatnings of the Gospel are slâ—ghted and contemned there the Gospel is slighted and contemned where the promises of the Gospel are slighted and contemned there the Gospel is slighted and contemned and where the comforts of the Gospel are slighted and contemned there the Gospel is slighted and contemned Now were there none within nor without thy Walls O London that did slight and contemn the Ministrations of the Gospel the Ordinances of the Gospel When old Barzillai had lost his taste and hearing he cared not for Davids Feasts and Musick There were many within and without the Walls of London that had lost their spiritual taste and hearing and so cared not for Gospel-ministrations for Gospel-ordinances There were many who under a pretence of living above Ordinances lived below Ordinances and made light of Ordinances yea who scorned vilified and contemned the precious Ordinances of Christ Thou art to them as a lovely song Ezek. 33. 31 32. saith the Prophet in the Hebrew it runs thus Thou art to them as one that breaks jests The Solemnity and Majesty of the Word was but as a dry jest unto them Ordinances were but as dry jests to many within and without the Walls of London and therefore no wonder if God hath been in such good earnest with them who have made but a jest of those precious Ordinances that are more worth then Heaven and Earth Many came to the Ordinances too much like the Egyptian Dog which laps a little as he runs by the side of Nilus but stays not to drink But Thirdly Such as are weary of the Gospel such slight the Gospel such contemn the Gospel Never were the Israelites more weary of Manna then many within and without the Numb 11. 6. Amos 8. 5. Walls of London were weary of the plain and powerful preaching of the Gospel We were better have a biting Gospel then a toothless Mass said blessed Bradford But were there not some that had rather have a toothless Mass then a biting Gospel Were there not many that were willing to let God go and Gospel go and Ordinances go and all go so they might be eased of their burdens and taxes and greaten their relations and have peace with all Nations and enjoy a sweeping trade and every one sit under his vine and under his fig-tree eating the fat and drinking the sweet and enjoy liberty to dishonour the Lord to gratifie their lusts to damn their own Souls and to bring others under their feet so weary were they of the blessed Gospel Fourthly Such as have but a low and mean opinion of the Gospel such are slighters and contemners of the Gospel such as prefer every toy and trifle and fashion and sinful custom 1 Cor. 1. 23. and base lust above the light of the Gospel the power of the Gospel the purity and simplicity of the Gospel the holiness and sweetness of the Gospel such are slighters and contemners of the Gospel Though it be better to present truth in her native plainness then to hang her ears with counterfeit Pearls yet there
much sweetness in it that it made him say that hâ— would not live in Paradise if he might without the Word at cum Verbo etiam in inferno facile est vivere but with the Word he could live in Hell it self Dolphins they say love Musick and so do gracious Souls love the Musick of the Gospel The Gospel is like the stone Garamantides that hath drops of gold within it self enriching all that will embrace it and conform to it and this the Saints have found by experience and therefore they cannot but delight in it and draw sweetness from it Aglutuidas never relished any dish better then what was distâ—sted by others So do the Saints relish that Gospel best that others distaste most and therefore I cannot charge this sin fairly upon them But Fourthly There are none that do so highly prize the Gospel and that set so high a value upon the Gospel as those do who have experienced the saving power of the Gospel upon their own Souls such prefer the Gospel before all their nearest and dearest concernments and enjoyments that they Rev. 12. 11. Rev. 2. 12 13. Heb. 11. 33 38. Luther speaking of the Gospel saith that the shortest line and the least letter thereof is more then all Heaven and Earth Tertul. Apol. cap. 5. have in this world As might be made evident from their practice in the primitive times and in the Marian days and in those late years that are now past over our heads The Tabernacle was covered over with red and the purple Feathers tell us they take that habit for the same intent to note that we must defend the truth of the Gospel even to the effusion of blood and this they have made good in all the Ages of the World who have found the saving power of the Gospel upon their own Souls Tertullian concludes that the Gospel must needs be a precious thing because Nero hated it and indeed it was so precious to the Saints in his days that they very willingly and chearfully laid down their lives for the Gospel sake Now the same Spirit rests upon the Saints in our days and therefore upon this ground I cannot charge that horrid sin of slighting scorning and contemning of the Gospel upon them Israel had three Crowns as the Talmud observes 1. of the King 2. of the Priest 3. of the Law but the Crown of the Law that was the chief of the three Fifthly Who were so ready and free to countenance the Gospel and to maintain the Gospel and to encourage the faithful and painful Preachers of the Gospel as those that had found the sweet of the Gospel and the saving power of the Gospel upon their own Souls They like well of Religion without expence in Basil and a Gospel without charge in Nazianzene but if it grow costly 't is no commodity for their money Now this was the very frame and temper of many thousands in London who never experienced the saving work of the Gospel upon their poor Souls but they were of another frame and temper of spirit in London upon whom the Gospel was fallen in power and therefore I may not charge upon them this odious sin of slighting scorning and contemning the Gospel But Sixthly Who were there within or without the Walls of London that were so much in a hearty and serious blessing praising and admiring of the Lord and his goodness for bringing them forth in Gospel-times as those that had a saving work of the Gospel upon their own Souls When Alexander was born his Father Philip blessed such Gods as he had not so much that he had a Son as that he had him in Aristotles days he was thankful for natural and moraldiscoveries The clearest the choicest the fullest and the sweetest visions and discoveries that we have of God on this side Eternity we have in the Gospel and this they frequently experience who have found the Gospel falling in power upon their Souls and therefore they cannot but always have Harps in their hands and Hallelujahs in their mouths Rev. 14. 1 2. 3 4. Chap. 19. 1. to vers 8. upon this very account that they have lived under the warm Sun-shine of the Gospel and therefore I shall not charge this vile sin of slighting scornâ—ng and contemning the Gospel upon them who above all oâ—her men were most exercised in a serious and hearty blessing and praising of God for his glorious Gospel Some there were that blest God for their yearly incomes and others there were that blest God for their prosperous relations and friends and many there were that blest God for their deliverance from various perils and dangers But those that had the Gospel working in power upon them they made it their business and work above all to bless the Lord for the Gospel and therefore who dare charge upon them the contempt of the Gospel But Seventhly and lastly There were none within nor without the Walls of London that have suffered so many things and such hard things for the enjoyment of the Gospel in its power and purity as they have done who have found the powerful and saving work of the Gospel upon their own Souls such have been as signs and wonders in Israel in London Now what folly and vanity would it be to charge Isa 8. 18. them with slighting scorning and contemning of the Gospel who have been the only sufferers for the Gospel sake And thus much for the twelfth sin that brings the fiery Dispensation upon Cities and People The sin that brings the fiery Dispensation upon a People and that provokes the Lord to lay their Cities desolate is a course a trade of lying Nahum 3. 1. Wo to the bloody City it is all full of lyes Verse 7. And it shall come to pass that alâ— they that look upon thee shall flee from thee and say Nineveh is laid waste who will bemoan her whence shall I seek comforters for thee Verse 13. Behold thy people in the midst of thee are women the gates of thy land shall be set wide open to thine enemies the fire shall devour thy bars that is thy strong holds for so the word bars is frequently taken as you may see by comparing the â—criptures in the Margine together Nineveh 1 Sam. 23. 7. 1 Kings 4. 13 2 Chron. 8. 5. Chap. 14. 7. Jer. 49. 31. and Chap. 51. 30. Lam. 2. 9. Amos 1. 5. was a great City a rich City a populous city a trading City 't was a City that was wholly made up of fraud and falshood it was all full of lyes or it was full of all sorts of lyes there was no truth to be found either in her private contracts or in her publick transactions and capitulations with other Nations and therefore the Lord resolves to lay her desolate and to consume her with fire So Jâ—r 9. 3. And they bend their tongues like their how for lyes Verse 5. And they will deceive every one his neighbour and
Joh. 20. 19-26 Acts 20 7. And upon the first day of the week when the disciples came together to break bread Paul preached unto them ready to depart on the morrow and continued his speech until midnight 1 Cor. 16. 1 2. 1 Cor. 11. 23. But Eighthly Consider such things as are named the Lords in Scripture are ever of the Lords institution As the Word of the Lord 1 Tim. 6. 3. The Cup of the Lord 1 Cor. 11. 27. The Supper of the Lord 1 Cor. 11. 20. And so the Lords Day Rev. 1. 10. I was in the Spirit on the Lords day Now why does John call it the Lords day but because it was a day known to be generally kept holy to the honour of the Lord Jesus who rose from death to life upon that day throughout all the Churches which the Apostles had planted which St. John calls the Lords day that he might the better stir up Christians to a thankful remembrance of their Redemption by Christs Resurrection from the dead But Ninthly Consider that a right sanctifying of the Sabbath is one of the best signs in the Bible that God is our God and that his sanctifying work is past in power upon us Ezek. 20. When the primitive Christians had this question put to them Servasti Dominicum Hast thou kept the Lords day answered Christianus sum omittere non possum I am a Christian I cannot but keep it 20. And hallow my sabbaths and they shall be a sign between me and you that ye may know that I am the Lord your God So Exod. 31. 13. Speak thou also unto the Children of Israel saying Verily my sabbaths ye shall keep for it is a sign between me and you throughout your generations that ye may know that I am the Lord that doth sanctifie you Look as Circumcision and the Passeover were signs that the Jews were in Covenanâ— with God so likewise was the Sabbath Ezek. 31. 13. and because it was a sign of the Covenant between God and them Vers 16. Wherefore the Children of Israel shall keep the sabbath to observe the sabbath throughout their generations for a perpetual Covenant God tells them that they must observe it for a perpetual Covenant and hence it was that when they violated the Sabbath God accounted it the violation of the Covenant between him and them The sanctifying of the Sabbath in the primitive times was the main Character by which sincere Christians were differenced from others they judged of mens sanctity by their sanctifying of the Sabbath And indeed as there cannot be a greater argument or evidence of a prophane heart then the prophaning the Sabbath so there cannot be a greater argument or evidence of a gracious heart then a right sanctifying of the Sabbath But Tenthly Consider a right sanctifying of the Sabbath will 10. be a most sure and certain pledge pawn and earnest of our keeping of an everlasting Sabbath with God in Heaven Heb. 4. 9. There remaineth therefore a rest to the people of God Gr. a sabbatism an eternal rest a sabbath that hath no evening Now mark if this Sabbath be a sign and pledge of Heaven then we must keep it till we come there For if we lose the pledge of a benefit we lose the evidence of that benefit whereof it is a pledge A man that is in the Spirit on the Lords day Rev. 1. 10. he is in Heaven on the Lords day there cannot be a more lively resemblance of Heaven on this side Heaven then the sanctifying of the Sabbath in a heavenly manner What is Heaven but an eternal Sabbath And what is a temporal Sabbath but a short Heaven a little Heaven on this side Heaven Our delighting to sanctifiâ— Gods Sabbath on Earth gives full assurance to our faith grounded upon Gods infallible promise that we shall enter into Gods eternal Rest in Heaven for so runs the promise Isa 58. ult Then shalt thou delight thy self in the Lord and I will cause thee to ride upon the high places of the earth and feed thee with the heritage of Jacob thy father for the mouth of the Lord hath spoken it The former part of the verse relates to earthly blessings but these words I will feed thee with the heritage of Jacob thy father that is with a heavenly inheritance for what is the heritage of Jacob but Canaan in the Type and Heaven it self in the Antitype But should I thus sanctifie the Sabbath should I be sure of going to Heaven yes for so it roundly follows in the next words The mouth of the Lord hath spoken it But Eleventhly Consider that of all days God hath put the highest honour upon his Sabbaths by appointing his precious Ordinances in a special manner to be used on those days The Sabbath is a gold Ring and the Ordinances are as so many costly sparkling Diamonds in that Ring All the works of the new Creation are commonly wrought on this day this is the joyful day wherein ordinarily God gives spiritual sight to the blind and spiritual ears to the deaf and spiritual tongues to the dumb and spiritual feet to the lame That Exod. 12. 42. is here applicable It is a night to be much observed to the Lord for bringing them out from the Land of Egypt this is that night of the Lord to be observed of all the Children of Israel in their generation Those that are new-born are commonly new-born on this day and therefore 't is a day to be much observed to the Lord. Those that are converted are ordinarily converted on this day and therefore 't is that day of the Lord that ought to be observed by all the converted Israel of God Those that are edified are commonly most edified on this day O the sweet communion O the choice converse O the singular discoveries O the blessed manifestations O the excellent enjoyments that Christ vouchsafes to his people on this day O the discoveries of Grace O the exercise of Grace O the increase of Grace the progress in Grace O the comforts of Grace that God vouchsafes to his Chosen on this day Experience shews that the right sanctifying of the Sabbath is a powerful means under Christ to sanctifie us and to increase our faith and raise our hope and inflame our love and to kindle our zeal and to enlarge our desires and to melt our hearts and to weaken our sins But Twelfthly and lastly Consider this that a right sanctifying of the Sabbath will cross Satans grand design it will spoil his plot his master-piece Satan is a deadly enemy to the right sanctifying of the Sabbath witness the many temptations that many Christians are more troubled with on this day then they are on any other day in the whole week and witness the many vain wandring and distracting thoughts that many precious Christians are more afflicted with on this day then they are on all the days of the week beside and witness that high and hot opposition
the seventy thousand that died of the Plague though Davids sin were the occasion yet the meritorious cause was in them Certainly there is no man that hath been a sufferer by this late dreadful Fire but upon an easie search into his own heart and life he may find matter enough to silence himself and to satisfie himself that though God has turn'd him out of his habitation and burnt up all his comforts round about him yet he has done him no wrong Surely in the burning of the City of London there was more of the extraordinary hand of God than there was of the hand of Papist or Atheist God if he had pleased could have prevented brutish and skilful men to destroy Ezek. 21. 31. and burn by discovering of their hellish plots before they had taken effect as he did Ahitophels 2 Sam. 17. 10. to the 24. and as he did Tobiahs and Sanballats Neh. 4. 7. to v. 16. And as he did the Jews who took counsel to kill Paul Acts 9. 23 24 25. Acts 23. 12. to 25. And as he did that of the Gun-Powder-Treason And God could have directed and spirited men to the use of the means and then have given such a blessing to the means as should have been effectual to the quenching of it when it was first kindled but he would not which is a clear evidence that he had given from Heaven a commission to the Fire to burn with that force and violence as it did till all was laid in ashes Now that you may the better see and acknowledge the hand of the Lord in the late dreadful Fire that has been amongst us Consider seriously with me these ten following particulars First Consider the intemperate heat the drought of the season such a hot and dry Summer as that was has not been known for many years How by this means every mans habitation Nah. 1. 10. Joâ—l 2. 5. By this parching season every mans house was prepared for fuel was as stubble fully dry prepared and fitted for the burning flames Before God would strike fire he made our houses like tinder When fuell is wet and green what puffing and blowing must there be to kindle a fire and to make it burn but when fuell is light and dry it is so conceptive of fire that even the very smell of fire puts it into a flame And this was poor London's case for every mans house had lain long a Sunning under the scorching beams of the Sun and much brightness of weather which made every thing so dry and combustible that sparks and flakes of fire were sufficient to set mens houses all in a flame about their ears Now this finger of God we are neither to overlook nor yet deny 't is our wisdom as well as our work Exod. 8. 19. to see not only the finger but the hand of the Lord in every circumstance that relates to that fore Judgement of fire that we are still sighing under 'T is God that withholds seasonable showers and that causeth it to rain upon one City Amos 4. 7. and not upon another The Earth cannot open her bowels and yield seed to the Sower and bread to the Eater if not 1 King 17. 1 2. Job 38. 31. Doubtless there was much wrath in his that the Water-house which served much of the City with water should be burnt down in a few hours after the fire first began To want a proper â—emedy when we are under a growing misery is no small calamity 'T is sad with the people that have nothing to quench the furious flames but their own tears and blood To be stript of water when God strikes a people with that tremendous Judgement of Fire is wrath to the utmost watered from above nor the Heaven cannot drop down fatness upon the Earth if God close it up and withhold the seasonable showers This the very Heathens acknowledged in their fictions of Jupiter and Juno God only can make the Heavens as Brass and the Earth as Iron and restraiâ—â—â—he Celestial influences Can man bind the sweet influences of Pleiades or loose the bonds of Orion Can any but God forbid the Clouds to drop fatness Surely no. Beloved drought and scantness of water upon a Land a City c. is a Judgement of God 'T is no small misery to have the streams dried up when the fire is at our doors Jer. 50. 38. A drought is upon her waters and they shall be dried up for it is the Land of Graven Images and they are mad upon their Idols Jer. 51. 35 36. The violence done to me and to my flesh be upon Babylon shall the inhabitant of Zion say and my blood upon the inhabitants of Chaldea shall Jerusalem say Therefore thus saith the Lord Behold I will plead thy cause and take vengeance for thee and I will dry up her Sea and make her Springs dry Now mark what follows ver 37. And Babylon shall become heaps a dwelling place for Dragons an astonishment and an hissing without an inhabitant When God comes to plead the cause of Zion against Babylon not by words but by deeds by blowes by terrible Judgements When he comes to burn up the inhabitants of Babylon and to turn them out of house and home he first dryes up her Sea and makes her Springs dry Haggai 1 11. And I called for a drought upon the Land and upon the Mountains and upon the Corn and upon the new Wine and upon the Oyl and upon that which the ground bringeth forth and upon Men and upon Cattel and upon all the labour of the hands 'T is God that brings droughts and rain and that opens and stops the Clouds the bottles of Heaven at his pleasure Jer. 14. 2 3 4. Judah mourneth and the gates thereof languish they are black unto the ground and the cry of Jerusalem is gone up And their Nobles have sent their little ones to the waters they came to the pits and found no water they returned with their vessels empty they were ashamed and confounded they covered their heads They muffled up their heads and faces as a token of great grief and sorrow as close mourners do with us Because the ground is chapt for there was no rain in the earth the Plowmen were ashamed they covered their heads There are many calamities that are brought upon us by humane means that are also avoidable by humane helps but drought and want of water â—specially when a devouring fire is kindled in the midst of a people is no small judgement of Heaven upon that people to want water when the house is all in flames is a high evidence of Divine displeasure We had no rain a long time before the fire and the Springs were low and the Water-works at the Bridge-foot which carried water into that part of the City that was first in flames were burnt dowâ— the first day of the fire And was there not wrath from Heaven in this Surely yes Look as 't
the Sea The winds are Gods Posts they are sometimes messengers of mercy and sometimes messengers of wrath Psal 147. 18. He causeth his wind to blow The winds are at Gods command to come and go and go and come at his pleasure When there is nothing but a sweet smooth and silver calm on the Seas if God dos but give forth a word of command how soon are they thrown into Hills and Mountains and how dreadfully do the waves dash and clash one against another Psal 148. 8. Fire and Hail Snow and Vapours stormy Wind fulfilling his word Sometimes the word that God has to fulfill is a saving word and sometimes 't is a destroying word a drowning word a sinking word Now according to the word that God has to fulfill so do the winds alwayes blow The Lord hath the winds at command to be his Executioners and administrators either of destruction or preservation What are stormy winds at Sea or a Shore but the utterings of Gods voice in wrath and judgement Sometimes God is said to fly upon the wings of Psal 18. 10. 2 Sam. 22. 11. Psal 104. 3. the wind and sometimes he is said to ride upon the wings of the wind and sometimes he is said to walk upon the wings of the wind Now these things are spoken after the manner of men to shew that the winds are continually acted and governed by a Divine Power God flies upon the wings of the tempestuous winds speedily to execute the vengeance Exod. 15. 10. Exod. 14. 21. written and he rides and walks upon the wings of the more sâ—â—t easie and gentle gales of the wind that he may make good the mercies promised No creatures in Heaven or on Earth hath the winds at command but God solely and properly Every wind that blows has a commission under the Great Seal of Heaven to bare it out in all it dos If the winds should be examined questioned and required to give in a full and exact account of the many thousand Marriners that they have drowned and of the many thousand Ships that they have spoyled and destroyed and of the many ten thousand houses that they have blown down at some times and of the many score thousand houses that when the fire has been kindled they have helpt to consume and reduce to ashes at other times they would shew you the hand and seal of Heaven for all they have done The Soveraignty and greatness of God doth eminently shine and sparkle in this that the winds are originally in his hand He gathereth the wind in his fâ—st God keeps the Prov. 30. 4. royaltie of all the creatures in his own hand The winds are greater or lesser of a longer or shorter continuance according to the will and pleasure of the great God and not according to the workings of second causes The more civilized Heathens had this notion amongst them That the winds were under the Dominion of one Supream Power and therefore dividing the world among sundry Gods they gave the honor of the Winds to Aeâ—lus whom they ignorâ—ntly suppose had a power to lock them fast or to let them loose at his pleasure These poor besotted Heathens thought that their feigned God Aeâ—lus had power to govern and bridle the winds and to turn them this way and that way as a man governs the Charâ—ot in which he ridâ—th And many ignorant Atheistical wretches when the winds are boisterous and violent they are ready to say that there is conjuring abroad and that the Dâ—vil is at work but they must know that the Devil has not power of himself to raise one blast of wind no nor so much wind as will stir a sea ther. I know that the Devil is the Prince of the power of Ephes 2 2. the air and that when God will give him leave to play Râ—x for ends best known to himself he can then raise such storms and tempests both at Sea and a Shore as shall dash the stoutest Ships in pieces and remove Mountains and makâ— the most glorious Cities in the world a ruinous heap he can easily and quickly raze the foundations of the fairest the Job 1. 19. richest the strongest and the renownest and the oldest buildings in the world if God will but permit him But without Divine permission no Angel in Heaven no Devil in Hell nor no Witch on Earth can raise or continue the winds one moment Satans power over the wind is only a derivative power a permissive power but the Lords power over the wind is a supream power an absolute power an independant power Now O what eminent cause have we to see the hand of the Lord in that boisterous wind that continued four dayes and nights and that carried the fire to all points of the Compass to all parts of the City if I may so speak till our glorious City was laid in Ashes Oh how great were the sins of that people Oh how great was the anger of that God who united two of the most dreadfullest elements Fire and Wind to destroy our City and lay our glory in the dust When the Romans put fire to the Walls of Jerusalem at first the North Wâ—nd blew it furiously upon the Josâ—phus Aniq l. 7. c. 28. Romans themselves but suddenly the wind changing and blowing from the South as it were by Gods Providence saith my Author it turned the fire again upon the wall and so all was consumed and turned into ashes And this Eleazâ—r in his Oration to his companions takes special notice of where he saith Neither hath our Castle by nature inexpugnable Page 75 8. any thing profited us to our preservation but we having store of victuals and armour and all other necessaries have lost all hope of safety God himself opâ—nly taking it from us For the fire that once was carried against our enemies did not of it self return against us and unto the wall we built Suppose the Romans or some set on by the Conclave of Rome did at first â—et our City on fire by casting their fire-brands for by that means Jerusalem was set on fire or fire balls here and there yet how highly dos it concern us when we consider the furious wind that helpt on the fury of the fire to lay our hands upon our loynes and to say the Lord is righteous â—nd that our present ruine is but the product of incensed Justice c. When the Lord hath any service for the wind to do it is presently upon the march to run and dispatch his errands whether of indignation or of mercy If the Lord General of Heaven and Earth the great the supream Commander of the winds will have them to destroy a people and to help on the destruction of their houses when the flames are kindled or to break and dash in pieces their Ships at Sea it shall soon be accomplished 2 Chron. 20 37. Because thou hast joyned thy self with Ahaziah the Lord hath broken thy
that the drought was so great that all the Fountains and Rivâ—rs except Iber and Beâ—is were dried up so that the earth gaped in several places that whole fields were parted and that many who had thought to have fled into other parts were hindered and could noâ— get passage over these fearful openings of the earth Hereby Spain especially those places nearest the Mediterranean Sea being stripped naked of all Herbs â—nd the glory of Trees being dâ—yâ—d up exâ—ept a fâ—w Tâ—ees which were preserved upon the banks of the River Betis men and Beasts being consumed with thirst and famine was â—urned by this Jâ—dgement into a misâ—rable solitude and Wilderness The Royal line of the Kings was by this means All these things do the Histories of Spain report extinct and the poorer sort of men whose means were â—hort and provision small went into other places as they could conveniently and with all spâ—ed not being able to stand or stay out this six and twenty years misery In the Thâ—cyd Pelâ—ponnâ—sâ—an War at Potidea men eat one another When Vtica was besieged by Amilcar the Father of Hâ—nnibal men Polâ—b at one another the famine was so great amongst them At Antioch in Syria many of the Christians in the Holy War Turk Hist Fol. 18. through famine devoured the dead bodies of the late slain enemies At the siege of Scodra Horses were dainty meat yea thâ—y were glad to eat Dogs Cats Rats and the skins of beasts sod A little Mouse and Puddings made of Dogs Ibid. 4â—6 guts was sold at so great a price as exceeds all credit When Hâ—nnibal besieged Cassilinum the famine was so great that Val. Max. l 7 â—ap 6. Turk Hist a Mouse was sold for two hundred groats that is for three pound eighteen shillings and eight pence That was a sore famine in Samaria when an Asses head was sold for 2 Kings 6. 25. eighty pieces of silver that is say some for four or five pound Others say ten for a shekel of silver was with the Jews as much as two shillings six pence with us by this account an Asses head was sold for ten pound sterling In Edward the Seconds time Anno 1316. There was so great a famine that horses dogs yea men and children were stoln for food and the Thieves newly brought into the Parch Pilgrim p. 289. Spâ—ed 6. 4 Gaols were â—orn in pieces and eaten presently half alive by such as had been longer there In War Oppression Capâ—ivity and many other calamities much of the hand of man is to be seen but Famine is a deep evident and appâ—renâ— Judgement which God himself brings upon the sons of men by his own high hand Many or most of those calamities that are brought upon us by humane means are avoidable by humane helps but famine is that comprehensive Judgâ—ment that the highest power on earth cannot help against If the Lord do not help thee whence shal I help thee 2 Kings 6 27 out of the barn flâ—or or out of the Wine-press said the King of Israel in the famine of Samaria Ah London London if the Lord had inflicted upon thy inhabitanâ—s this sore Judgement of fâ—mine making the Heavens as Iron and the Earth as Brass Lev. 26. 19. Hab. 3. 17. Deut. 28. 23. If the Lord had cut off all thy delightful and necessary provisions and thy Citâ—zens had been forced to eat one another or every one to eat the flesh of his own arms and the fruit of his own body how dismal would thy condition have been Certainly such as have been swept away by the raging Pestilence ashore and such as have been slain by the bloody sword at Sea might very well be counted happy in comparison of those who should live and die under that lingering Judgement of a famine Doubtless famine is a sorer Judgement than either Sword Fire or Pestilence There be many deaths in a Dearth Famine is the top of all humane calamities as Bâ—sil termeth it extream hunger hath made Mothers Murtherers and so turned the Sanctuary of life into the Shambles of death Thirdly God might have overturned London and her inhabitants in a moment by some great and dreadful Earthquake as he hath done several great rich strong and populous Isa 13 1â— Psalâ— â—8 7. Cities and Towns in former times Under Tiberius the Emperour thirteen Cities of Asia fell down with an Earth-quake and six under Trajan and twelve under Constantine In Campania Ferraria in Italy 1569. in the space of forty hours by reason of an Earthquake many Palaces Fardentiâ—s Temples and houses were overthrown with the loss of many a man the loss amounting to forty hundred thousand pâ—unds In the year 1171. there was such a mighty Earthquake that the City Tripolis and a great part of Damascus in Antiochia and Hulâ—ipre the chief City in the Kingdom of Loradin and other Cities of the Saracâ—nâ— either perâ—shâ—d utterly or were wonderâ—ulâ—y defacâ—d In the year 1509. in â—he monâ—â—h of September theâ—e was so gâ—eat an Earthquake at Bodiâ— Constantinople thaâ— there were thâ—rtâ—â—â— thousand men destroyed by it and 〈◊〉 City mâ—sâ—râ—bly shattered and â—uâ—ned by it In tâ—e 〈◊〉 â—f Henâ—y the first the earth moved with so great a 〈…〉 many â—uildings were shaken down Sr. 〈◊〉 Bakers Chrâ—nocâ—e p. 47. and Mâ—lmâ—sbuâ—◠〈◊〉 â—hat the house wherein he sate was lifeed up wiâ—â— a 〈…〉 and at in third time settled again in the pâ—â—pâ—r plaâ—e Aâ—so in divers places it yiâ—lâ—ed forth a hidâ—oâ—â— no iâ— and cast â—â—rth flâ—mes In Lâ—mbardy there was â—n Earthquake that continued forty dayes and removed a Town â—â—to the place where it stood a great way off In Hoâ—eden the elevâ—nâ—â— year of the Reign of King Henry the second on the six and twentiâ—th dâ—y of January was so great an Earthquake Sr. Richaâ—d Baâ—â—rs Chronâ—cle p. 65. in Ely Nâ—rfolk and Suffolk that it overthrew them that stood upon their feet and made the Bells to ring in the Steeplâ—s In the four and twentieth year of his Reign in the Territory of Derlington in the Bishopwrick of Durham the earth lifted up her self in the manner of an high Tower and so remâ—iâ—ed unmoveable from morning till evening and then fell with so horrible a noise that it frighted the inhabitants thereâ—bouts and the earth swallowing it up made there a deep pit which is seen at this day for a testimony whâ—reof Leyland saith he saw the Pits there commonly calâ—ed See the Relation in Print Hell-Keitles In the year 1666. the Câ—ty of Raguzâ— was overthrown by a most dreadful Earthquake and all the inhabitants which were many thousands except a few hundred were destroyed and buried in the ruines of that City At Bâ—rn Anno 1584. near unto which City a certain Hill carried violently bâ—yond and over other Hills is reported by Polanus who lived in those parts to have covered a whole Polan Syntag. â—41 Village that had
from questioning the lawfulness of erecting a Pillar of Brass or Stone to commemorate the late dreadful fire according to an Act of Parlâ—ament that is now before us But Page 108. The ninth Duty that lyes upon those who have been burnt up is to see the vanity mutability and uncertainty of all worldly comforts and enjoyments and accordingly to 1 Tim. 6. 17. 1 John 2. 17. Heb. 11. 25. set loose from them and to get their affâ—ctions weaned from them Behold in four dayes time a glorious City is turned into a ruinous heap and a little world of wealth is laid in ashes and many hundreds of families almost reduced to beggaâ—y And are not these loud Sermons of the vanity mutability and uncertainty of all earthly things That 's good advice Solomon gives Prov. 23. 4 5. Labour not to be rich Wilt thou set thine eyes upon that which is not for riches certainly make themselves wings they fly away as an Eagle towards He saith not they take wing but they make them and not the wings of a Hawk to fly away and to come again to a mans Fist but the wings of an Eagle to fly quite away heaven All certainty that is in riches is that they are uncertain Riches like bad servants never stay long with one Master Did not the Citizens of London see their riches flying away from them upon the wings of the fire and of the wind when their own and their neighbours habitations were all in flames O Sirs what certainty can there be in those things which Balls of Fire Storms at Sea false Oaths or treacherous friends may in a few dayes yea in a day an hour deprive us off God can soon clap a pair of wings upon all a man has in this world And therefore he acts safest and wisest who sits most loose from the things of the world Riches are not for ever and the Crown doth not Prov. 27. 4. endure to every generation This Adonibezek Belshazzar and many other great Princes have found by experience as Scripture and Histories do sufficiently testifie In all the Ages of the world the Testimony of Solomon holds good Eccles 1. 2. Vanity of vanity saith the Preacher vanity of vanities all is vanity The things of this world are not only vain but vanity in the abstract They are excessive vanity vanity of vanities yea they are a heap of vanity vanity All in Heaven write vanity of vanities upon all sublunaries and all in Hell write vanity of vanities upall sublunaries and why should not all on earth write vanity of vanities upon all subluminaries 1 Kings 9. 13. Gen. 3. of vanities And this the burnt Citizens have found by sad experience the world is all shadow and vanity its like Jonah's Gourd a man may sit under its shadow for a while but it soon withers decayes and dyes He that shall buâ— weigh mans pains with his pay his miseries with his mercies his sorrows with his joyes his crosses with his comforts his wants with his enjoyments c. may well cry out Oh the vanity and uâ—certainty of all these earthly things Though the world in all its bravery is no better than the Cities which Solomâ—n gave to Hirâ—m which he called Cabul that is displeasing or dirty All the great the gay the glorious things of the world may fitly be resembled to the fruit that undid us all which was fair to the sight smooth in handling sweet in taste but deadly in operation A man may be happy that is not wealthy witness Lazarus and Heb. 11. those worthies of whom this world was not worthy But how hard a thing is it for a man to be happy that is wealthy Matth. 19. 24. It is easier for a Camel or Cabel-ropâ— as some render it to go through the eye of a needle than for a rich man to enter into the Kingdom of God There are several expositions upon these words First Some say that there was a little gate in Jerusalem called the Needles-eye which was so low and little that it was impossible for a Camel to enter in at it with his bâ—rden and therefore when Camels came that way they took off their loads and the Camels themselves were forced to stoop before they could pass through that gate some think that our Saviour alludes to this But Secondly Others interpret it of a Cabel-rope or Cord and then thus they expound the words A man cannot bâ— any means possible put a Cable through a Needles eye but if he untwist it he may by thred and thred put it thorough Thirdly Others say these words are a proverbial Speech for the Talmud had a Proverb Are ye of Pambeditha who can cause an Elephant to go through a Needles eye Those of Pambeditha were great Braggers they would boast to others that they could do very great things and very strange things Hence came that Proverb amongst them It is easier to cause an Elephant to go thorough a Needles eye than to do thus or thus Now our Saviour useth the word Camel because he was better known to them It was usual say others with the Jews to say when difficult matters were promised Hast thou been at Pamâ—editha where Camels go through the eyes of Needles But Fourthly and lastly the plain and simple meaning of this Proverbial Speech is doubtless this viz. That it is as impossible for such a rich man to be saved that trusteth in his riches and that sets a higher price upon his riches than upon Christ and that will rather part with Christ than part with his riches and that will rather go to Hell rich than to Heaven poor as it is for a Camel to go thorough the eye of a Nâ—edle The Proverbial Speech say others notes the difficulty of rich mens being saved Hab. 2. 6. Wo to him that ladeth himself with thick Clay Thick Clay will sooner break a mans back than satisfie his heart And O what a folly and madness is it for a man to be still a loading of himself with the Clay of this world In Gen. 13. 2. 't is said that Abraham was very rich in Cattel in Silver and in Gold the word i◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gravis fuit he was very heavy to shew that riches that Gold and Silvâ—r which is the great God of the world the Paradise the all in all the great Diana that all the world magnifies and worships are but heavy burdens and rather a hinderance than a help to Heaven and happiness Though the rich man in the Gospel fared and lived like a Gentleman a Gallant a Knight a Lord yet when he dyed he went to Hell Though Mammon as Aretius and Luke 16. many others observe is a Syriack word and signifies riches yet Irenaeus derives Mammon of Mum that signifies a Spot and Hon that signifies riches to shew that riches have their spots and yet O how in love are men with these spots how Isaiah 5. 8.
Make thy Son dear very dear exceeding dear only dear and precious to me or not at all But do all burnt Citizens lift up such a prayer I suppose you have either read or heard of that rich and wretched Cardinal who profest that he would not leave his part in Paris for a part in Paradise But Fifthly Are there no burnt Citizens who follow the world so close that they gain no good by the word like Ezekiels hearers and like the stony ground Some Writers Ezek. 33. 31 32 33. Matth. 13. 22. say that nothing will grow where Gold grows Certainly where an inordinate love of the world grows there nothing will grow that is good A heart filled either with the love of the world or with the profits of the world or with the pleasures of the world or with the honours of the world or with the cares of the world or with the business of the world is a heart incapacitated to receive any divine counsâ—l or comfort from the word The Poets tells us of Licaons being turned into a Wolâ— but when a worldling is wrought upon by the word there is a Wolf turned into a man yea an incarnaâ—e Devil turned into a glorious Saint Thâ—refore the Holy Ghost speaking of Zâ—cheus whose soul was set upon the world brings him in with an Ecce behold Luke 19. 2. as if it were a wonder of wonders that ever such a worldling should be subdued by Grace and brought in to Christ But Sixthly Are there no burnt Citizens that are very angry and impatient when they meet with opposition disappointments or procrastination in their earnest pursuing after the things of the world Balaam was so intent and mad upon the world that he dâ—sperately puts on upon the drawn Numb 22. 21. to 35. Sword of the Angel Are there no burnt Citizens who are so intent and mad upon the world that they will put warmly on for the world though the Lord draws and conscience drawes and the Scriptures draw their Swords upon them But Seventhly Are there no burnt Citizens who are grown cold very cold yea even stark cold in their pursuit after God and Christ and Heaven and holiness who once were for taking the Kingdom of Heaven by violence who were Matth. 11. 12. As a Castle or Town is taken by Storm so eagerly and earnestly set upon making a prey or a prize of the great things of that upper world that they were highly and fully resolved to make sure of them whatever pains or perils they run thorough Aristotle observes that Dogs can't hunt where the smell of sweet flowers is because the sweet scent diverteth the smell Ah how has the scent of the sweet flowers of this world hindered many a forward Professor from hunting after God and Christ and the great things of eternity The Arabick Proverb saith That the world is a carkass and they that bunt after it are Dogs Ah how many are there who once set their fâ—ces towards heaven who now hunt more after earth than Heaven who hunt more after Terrestial than Celestial things who hunt more after nothingnesses and emptinesses than they do after those fulnesses and swetnesses that be in God in Christ in the Covenant in Heaven and in those paths that lead to happiness When one desired to know what kind of man Basil was there was presented to him in a dream saith the History a Pillar of fire with this Motto Talis est Basilius Basil is such a one all on a light fire for God Before London was in flâ—mes there were some who for a time were all on a light fire for God who now are grown either cold or luke-warm like the luke-warm Laodiceans Rev. 3. 14 19. But Eighthly Are there no burnt Citizâ—ns whose hearts are filled with solicitous cares and who are inordinately troubled 2 Cor. 7. 10. grieved dâ—jâ—cted and overwhelmed upon the account of their late losses and what dos this speak out but an inordinate love of these earthly things When Jonahs Gourd Jon. 4. 6. ult withered Jonah was much enraged and dejected 'T is said of Adam that he turned his face towards the Garden of Eden and from his heart lamented his fall Ah how many are there in this day who turning their faces towards their late lost mercies their lost Shops Trades Houses Riches do so bitterly and excessively lament and mourn Jer. 31. 15. that with Rachel they refuse to be comforted and with Jacob they will go down into the Grave mourning Heraclitus Gen. 37. 35. the Philosopher was alwayes weeping but such a frame of Spirit is no honour to God nor no ornament to Religion One cryes out How shall I live now I have lost my Trade another cryes out What shall I do when I am old another cryes out What shall I and my six Children do when you are dead another cryes out I have but a handful of Meal in the Barrel and a little Oyl in the Cruise and when that is spent I must lye down and dye 1 Kingâ— 17. 12. c. 1. There is a holy sadness which arises from the sense of our sins and our Saviours suffâ—rings this is commendable 2. There is a natural sadness which sometimes rises from sickness weakness and indisposition of body this is to be pitied and cured 3. There is a sinful sadness which usually is very furious and hath no ears and is rather cured by Miracle than precept this usually flows from the loss of such near and dear comforts upon which men have in ordinately set their hearts and in the enjoyment of which they have promised themselves no small felicity Oh that such sad souls would seriously râ—membâ—r that there is nothing beyond remedy but the tears of the damned A man who mâ—y notwithstanding all his losses and crosses be found walking in the way to Paradise should never place himself in the condition of a little-Hell And he that may or can hope for that great-all ought not to be excessively sad for any losses or crosses that he meets with in this world But Ninthly Are there no burnt Citizens who to gain the world do very easily and frequently fall down before the temptations of the world And what dos this speak out but their inordinate love to the world That man who is as Numb 22. 15. to 23. Josh 7. 20 21 22. Jude 11. soon conquered as tempted vanquished as assaulted by the world that man is doubtless in love with the world yea bewitcht by the world The Champions could not wring an Apple out of Milo's hand by strong hand but a fair Maid by fair means got it presently The easie conquests that the temptations of the world make upon many men is a fair and a full evidence that their hearts are greatly endeared to it Luther was a man weaned from the world and therefore when honours preferments and riches were offered to him he despised them So when Basil was
place to dwell and abide in but God alone Now the great God has burnt up your dwelling places make him your dwelling place your habitation your shelter your place of retreat your City of refuge Certainly they dwell most safely most securely most nobly most contentedly most delightfully and most happily who dwell in God who live under the wing of God and whose constant abode is under the shadow of the Almighty Let the loss of your habitations lead you by the hand to make choice of God for your habitation There is no security against temporal spiritual and eternal judgements but by making God your dwelling place How deplorable is the condition of that man that hath neither a house to dwell in nor a God to dwell in that can naither say this house is mine nor this God is mine that hath neither a house made with hands nor yet 2 Cor. 5. 1 2. 1 John 4. 13. Chap. 3. 24. one eternal in the Heavens 'T is a very great mercy for God to dwell with us but it is a far greater mercy for God to dwell in us and for we to dwell in God For God to dwell with us argues much happiness but for we to dwell in God this argues more happiness yea the top of happiness There is no study no care no wisdom no prudence no understanding to that which works men to make God their habitation No storms no tempests no afflictions no sufferings no Judgements can reach that man or hurt that man who has made God his dwelling place He that hath God for his habitation can never be miserable and he that hath not God for his habitation can never be happy That God that has once burnt you out of your habitations can again burn you out of your habitations and if he should how sad would it be that God has once and again burnt you out of your habitaâ—ions and yet you have not made him your habitation c. But The fifteenth Duty that is incumbent upon those who have been burnt up is to make sure an abiding City a City See my Treatise on Assurance that hath foundations whose builder and maker is God Hâ—b 13. 14. For here have we no continuing City but we seek one to come These words are a reason of his former exhortation to the belâ—evâ—ng Hâ—brews to renounce the world and Ver. 13. â—o take up Christs Cross and follow him as is clear by this causal particle for It is a probable conjecture made by some 〈◊〉 as Estius observeth that St. Paul speaks prophetically of the Estiâ—s Exposit iâ— loc destruction of the City of Jerusalem which was then at hand and that in a short time neither that City nor the Countrey about it would be an abiding place for them but driven from thence they should be and be forced to wander up and down and therefore they were to look for no other abiding place but Heaven Here we have no continuing City The Adverb translated here is sometimes used for place and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more strictly for the particular place where one is as for that place where Peter was when he said It is good for us to be here or more largely for the whole earth and so it is taken Matth. 17. 4. here for it is opposed to Heaven For the present we have no abiding City but there is an abiding City to come and that 's the City which we seek after This earthly Jerusalem is no abiding City for us this old world the glory of which is wearing off is no abiding City for us but Jerusalem that is above the heavenly City the City of the great King the City of the King of Kings This world is a wilderness Rev. 21. 2. Chap. 1. 5 6. and believers as Pilgrims and strangerss must pass through it to their heavenly Canaan This world is no place for bâ—lievers to continue in they must pass through it to an abiding City to a continuing City to a City that hath foundations Heb. 11. 10. For he looked for a City which hath foundations whose builder and maker is God The Plural Number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here used foundations for emphasis sake this City is said to have foundations to shew that it it a firm stable immoveable and enduring City which the Apostle opposeth to the Tabernacles or Tents wherein Abraham and the other Patriarchs dwelt while they were on earth which had no foundations but were moveable and carried from place to place and easily pulled down or overthrown or burnt up bâ—t Heaven is an immoveable firm stable and everlasting City Heaven is a City that is built 1. Upon the foundation of Gods eternal good will and Ephes 1. 3 4 5 6. 2 Tâ—m 2. 10. 1 Pet. 1. 2 3 4 5. Rom. 9. 11. Chap. 11. 5 7. 2 Peâ— 1. 4. Heb. 6. 17 18 19 20. pleasure 2. That is built upon Gods election to eternal glory 3. That is built upon the foundation of Christs eternal merits and purchase 4. That is built upon the foundation of Gods everlasting Covenant of free rich infinite soveraign and glorious grace 5. That is built upon the immutable stability of Gods promise and oath Heaven is built upon the foundation of great and precious promises and upon his oath who is faithfulness it self and cannot lye Now O what a strong City what a glorious City what a continuing City what a lasting yea what an everlasting City must Heaven needs be that is founded upon such strong and immoveable foundations as they are Heaven hath foundations but the Earth hath none the earth hangs upon nothing as Job speaks Job 26. 7. Nineveh Babylon Jerusalem Athens Corinth Troy and those famous Cities of Asia were strong and stately Ciâ—ies in their times but where are they now Both Scripture and History doth sufficiently evidence that in all the Ages of the world there hath been no firm stable or continuing City to be found and the Divine Wisdom and Providence hath ordered and that partly to work the sons of men to put a difference betwixt the things of this world and the things of Heb. 2. 5. Col. 3. 1. Heb. 12. 28. 1 Pet. 1. 4. 2 Cor. 5. 1 2. the world to come and partly to wean them from the world and all the bravery and glory thereof and partly to awaken them and stir them up to make sure a Kingdom that shakes not riches that corrupt not an in inheritance that fadeth not away a house not made with hands but one eternal in the Heavens and a City that hath foundations whose builder and maker is God Heaven is styled a City to set out the excellency glory and benefits thereof The resemblance betwixt Heaven and a City holds in these respects among others First A City is a place of safety and security so is Heaven a place of the greatest safety and security A soul in Heaven
staff nor shoes nor to spit in it nor when they went away to turn their backs upon it but go sidelong But doubtless the great thing God points at and expects from his peoples hands on this day is that they do worship him with inward reverence seriousness and spiritualness All other Worshâ—p abstracted from this will neither pleasure God nor profit us 1 Tim. 4. 8. For bodily exercise profiteth little Oh labour to be very spiritual in all the duties of this day Christ the Luke 1. 35 36. Matth. 3. 16. John 1. 32. Chap. 6. 36. Heb. 7. 26. Chap. 9. 14. 1 Tim. 3. 16. Lord of the Sabbath was spiritual in his conception in his life and conversation in his death and passion in his resurrection and ascension he was spiritual in his words in his works in his wayes and in his worship and therefore let us labour to be very spiritual in all we do on that day Again all the Ordinances of the day are spiritual viz. the Word Prayer Sacraments singing of Psalms c. and therefore we had need to be spiritual in all the services of that day Again the ends for which the Lords Day was appointed are all spiritual viz. the glory of God the illumination conversion and salvation of sinners and the edification confirmation consolation of Saints And therefore we had need be spiritual Ephes 6. 12. in all the duties of the day Again the grand enemies that we are to encounter with on this day are spiritual sin within and Satan without and therefore we had need be spiritual in all we do For there is no way to conquer spiritual enemies but by spiritual weapons and by spiritual 1 Cor. 10. 13. exercises Again grace thrives most and flourishes best in their souls who are most spiritual in their duties on the Lords Day Again the more spiritual any man is in his duties on the Lords Dayes the more secured and armed he will be against all spiritual judgments which are the sorest and dreadfullest of all judgements Again the more spiritual any man is in the duties of the Lords Day the more that man acts like the Angels in Heaven and like the Spirits of Heb. 12. 22 23. just men made perfect Again this will dâ—fference you from hypocrites formalists and all prophane persons An external observation of the Sabbath will difference you from Heathens but a spiritual spending of the Sabbath will difference you from hypocrites An hypocrite never rises so Luke 13. 14 15. high as to be spiritual in the Sabbaths of God Mark Sabbaths spiritually spent are a sure sign of a sincere heart and of a saving estate Now Oh that all these considerations Exod. 31. 13. might greatly provoke you and mightily encourage you to be very spiritual on the Lords Day and in all the duties of that day But Tenthly You must sanctifie the Sabbath by being spiritual 10. tual in all natural actions and holy and heavenly in all 1 Cor. 10. 13. earthly enjoyments It is reported of a Scotch Minister that he did eat drink and sleep eternal life Luther tells us that though he did not alwayes pray and meditate but did sometimes eat and drink and sometime sleep yet all should further his account That 's a Christian worth Gold that hath learned that heavenly art so to spiritualize all his natural actions as that they shall turn to his account in the great day Zach. 14. 20 21. In that day shall there be upon the Bells Calâ—â—â— renders it stables of hoâ—ses which are the most stinking and contemptible places and yet these should be holily used or Bridles of the Horses Holiness unto the Lord. And the pots in the Lords house shall be like the bowls before the Altar Yea every pot in Jerusalem and in Judah shall be holiness unto the Lord of Hosts Here is holiness written upon the bridles of the horses they ride on and holiness written upon the cups and pots they drink in A holy and heavenly heart will be holy in the use of the meanest things that are for common use Something of sanctity should run through every piece of your civility Something of the spirit life and power of Religion you should shew in all parts of your common conversation on every day but especially on the Lords Day Tâ—rtullian speaking of the carriage of the Primitive Christians Teâ—tul Apollog at their meals saith 1. Our Table resembleth an Altar and our Supper a Sacrifice 2. Our Table hath nothing savouring of baseness sensuality or immodesty we feed by measure we drink by the rules of temperance 3. We speak and converse as in the presence of God every one repeateth what he knoweth out of the holy Scriptures and his own invention to the praise of God 4. As prayer began the Banquet so prayer concludes it If you beheld us you would say that we were not at Supper but at a Lecture of holiness Should not the practice of these Primitive Christians put all such Christians to a blush in our day who on the Lords Day are so carnal in the use of spiritual things and so earthly in the use of heavenly things That is a memorable expression that you have in Exod. 18. 12. And Aaron came and all the Elders of Israel to eat bread with Moses Father-in-law before God Now mark in See Deut. 12. 5 7. 1 Chron. 29. 21 22. The word Bread is used for all meat Gen. 3. 19. Chap. 31. 14. these words you have 1. The greatness of their courtesie for though Jethro was a stranger and no Israelite yet the Elders honoured him with their company And Aaron and all the Elders came to eat bread with Moses his Father-in law 2. The graciousness of their carriage They came to eat bread with him before the Lord. That is saith Calvin on the Texâ— in gloriam honorem Dei to the honor and glory of God Grace must spice every cup and be sauce to every dish or nothing will rellish well with him whose heart is set to sanctifie the Sabbath Aaron and all the Elders of Israel eat bread before the Lord that is they eat bread as in the presence of God Whilst they were eating of bread their hearts were under a reverential awe of God Dianâ—es Temple was burnt down when she was busie at Alexanders birth and could not be at two places together But God is present both in Paradice and in the wilderness at the same time he is present both at board and bed both in the family and in the Closet at the same time O that in all your natural civil Psalm 139. and common actions you would carry it as becomes his eye his presence that fills Heaven and earth with his glory But Eleventhly You must sanctifie the Sabbath by managing all the duties of the Sabbath with a spirit of holy joy and delight There is no garment that so well becomes the upright Psalm
to the White Lyon at Great St. Hellins Gate and at the first Shop in Popes-head-Alley next to Cornhill at the Sign of the Three Bibles TWelve Books lately published by Mr. Thomas Brooks late Preacher of the Gospel at Margarets Nâ—w-Fish Street 1 Precious Remedies against Satans Devices Or Salve for Believers and Unbelievers sores being a companion for those that are in Christ or out of Chrâ—st that slight or neglect Ordinances under a pretence of living above them that are growing in spirituals or decaying thaâ— are tempted or deserted afflicted or opposed that have assurance or want it on 2 Cor. 2. 11. 2 Heaven on Earth Or A serious Discourse touching a well grounded Assurance of mans everlasting happiness and blessedness discovering the nature of assurance the possibility of attaining it the Causes Springs and Degrees of it with the resolution of several weighty Qâ—estions on the 8. of the Romans 32 33. 34. verses 3 The unsearchable Riches of Christ Or Meâ—t for strong Men and Milk for Babes held forth in two and twenty Sermons from Ephes 3. 8. Preached on his Lecture nights at Fish-street-hill 4 His Apples of Gold for young Men and Women And A Crown of Glory for Old men and Women Or the Happiness of bâ—ing Good betimes and the Honour of being an Old Disciple clearly and fully discovered and closely and faithfully applyed With the young mans Objections answered and the old mans doubts resolved 5 A String of Pearls Or The best things reserved till last delivered in a Sermon Preached in London June 8. 1657. at the Funeral of that Triumphant Saint Mrs. Mary Blake late Wife to his worthy Friend Mr. Nicholas Blake Merchant 6 The Mute Christian with Soveraign Antidotes against the most miserable Exigents Or A Christian with an Olive-leaf in his mouth when he is under the greatest afflictions the sharpest and sorest tryals â—nd troubles the saddest and darkest providences and changes with Answers to divers Questions and Objections that are of great importance all tending to win and work souls to be still quiet calm and silent under all changes that have â—r that may pass upon them in this world c. Lately printed and discomposed to all afflicted distressed dissatisfied disquieted and discomposed Christians throughout the world 7 An Ark for all Gods Noahs in a stormy day Wherein is shewed the transâ—endent excellency of a Believers portion on Lament 3. 24. 8 The Cromn and Glory of Christianity Or Holâ—â—â—ss the only way to Happiness discovered in 48 Sâ—â—mons on Hâ—b 12. 14. 9 The Privy Key of Heaven Or A Discourse of Closet Prayer Twenty Arguments for it with the resolution of several Qâ—estions c. 10 A Heavenly Cordial for all that have had or have escaped the Plague c. 11 Newly published A Cabinet of choice Jewels or a Box of precious Ointment Being a plain Discovery of what men are worth for Eternity and how 't is like to go with them in another World 12 There is now published a New Treatise written by Mr. Thomas Brooks called Londons Lamentations Or A sober serious discourse concerning the late fiery dispensation wherein the procuring causes and the final causes of that dreadful dispensation are laid open with the duties that are incumbent both upon those who have been burnt up and upon those who have escaped those consuming flames with thirteen supports to bear up the hearts of such as have been sufferers Here are many great Objections answered and many weighty Questions resolved and variety of Arguments to prove that a little that the righteous man hath is betâ—â—r â—han the riches of the wicked with several other points of grand importance all tending to the cooling quieting setâ—ling refreshing upholding and comforting of all that have been suffâ—rers by the late fiery calâ—mity The Godly Mans Ark Or City of Refuge in the day of his distress discovered in divers Sermons The first of which was Preached at the Funeral of Mrs. Elizâ—beth Moor. Whereunto are annexed Mrs. Moors Evidences for Heaven composed and collected by her in the time of her health for her comfort in the time of sickness By Edmund Calamy B. D. and Pastor of the Church at Aldermanbury A Book of Short-Writing the most easie exact lineal and speedy method sitted to the meanest capacity composed by Master Theophilus Meâ—calf Professor of the said Art Also a School-master explaining the Rules of the said Book with many new additions very useful Another Book of Short-hand by Tho. Cross A Copy-book of the newest and most useful Hands with Rules whereby those that can read may quickly learn to write To which is added brief directions for true spelling and Cyphering and making divers sorts of Ink. An excellent new Book of Mr. Ralph Vennings entituled Sin the Plague of Plagues or Sinful Sin the worst of Evils All Printed for and are to be sold by John Hancock at the first Shop in Popes-Head-Alâ—ey in Cornhill at the sign of the three Bibles or at his Shop in Bishops-Gate-Street near great St. Hellins over against Gresham-Colledge 1670. FINIS A Brief Declaration and Vindication of the Doctrine of the Trinity As also of the Person and Satisfaction of Christ Accommodated to the Capacity and Use of such as may be in danger to be seduced and the establishment of the Truth John 5. 39. Search the Scriptures By John Owen D. D. in Twelves The Vnreasonableness of Atheisme Made manifest in a Discourse to a Person of Honour By Sir Charles Wolseley Barronet The Second Edition Revised and Enlarged by the Author in Large Octavo There is now published a New Treatise written by Mr. Thomas Brooks called Londons Lamentations Or A sober serious Discourse concerning the late fiery dispensation wherein the procuring causes and the final causes of that dreadful dispensation are laid open with the duties that are incumbent both upon those who have been burnt up and upon those who have escaped those consuming flames with thirteen supports to bear up the hearts of such as have been sufferers Here are many great Objections answered and many weighty Questions resolved and variety of Arguments to prove that a little that the righteous man hath is better than the riches of the wicked with several other points of grand importance all tending to the cooling quieting setling refreshing upholding and comforting of all that have been sufferers by the late fiery calamity FINIS