office of Magistracy God charges him no less then three times in a Josh 1. 6 7. 9. breath as it were to be very couragious A Magistrate that is timorous will quickly be treacherous A Magistrate that is fearful can never be faithful Solomons Throne was supported with Lyons to shew that Magistrates should be men of metal and courage The Athenian Judges sate in Mâ—rs Acts 17. 22. street to shew that they had Martial hearts and that they were men of courage and metal The Grecians placed justice betwixt Leo and Libra to signifie that as there must be indifferency in determining so there ought to be courage in executing Where there is courage without knowledge there the eye of justice is blind and where there is knowledge without courage there the Sword of justice is blunt A Magistrates heart a Judges heart and his Robes must be both dyed in grain else the colour of the one and the courage of the other will quickly fade Why should not the Standard be of steel and the chief posts of the house be heart of Oak It hath been long since said of Cato Fabricius and Aristides that it was as easie to remove the Sun out of the Firmament as to remove them from justice and equity they were men of such couragious and magnanimous spirits for justice and righteousness No Scarlet Robe doth so well become a Magistrate as holy courage and stoutness doth As bodily Physitians so State-Physitians should have an Eagles eye a Ladies hand and a Lyons heart Cowardly and timo râ—us Magistrates will never set up Monuments of their Victories over sin and prophaneness It is very sad when we may say of our Magistrates as the Heathen did of Magistrates in his time they were very good si audeant quae sentiunt if they Cic. de Mil. durst but do what they ought to do My Lord had not the Lord of Lords put a great spirit of courage boldness and resolution Rev. 1. 5 6. Chap. 1â— 14. upon you you had never been able to have managed your Government as you have done counting the various winds that have blown upon you and the several difficulties and discouragements that have risen up before you My Lord once more give me leave to say that in a Magistrate justice and mercy justice and clemency ought to go hand Truth in Scripture is frequently put for Justice in hand Prov. 20. 28. Mercy and truth preserve the King and his Throne is upholden by mercy All justice will not preserve the King nor all mercy will not preserve the King there must be a mixture both of justice and mercy to preserve the King and to uphold his Throne and to shew that mercy is more requisite then justice the word Mercy is doubled in the Text. Justice without mercy turns into rigour and so becomes hateful Mercy without justice turns into fond pity and so becomes contemptible Look as the Rod of Aaron and King John thought to strengthen himself by gathering a great deal of money together but neglecting the exercise of mercy and justice clemency and lenity he lost his peoples affections and so after many endless turmoyls he came to an unhappy end he Pot of Manna were by Gods own Command laid up in the same Ark so must mercy and justice be preserved intire in he bosom of the same Magistrate mercy and justice mildness and righteousness leniâ—y and fidelity are a safer and a stronger Guard to Princes and people then rich Mines Munitions of Rocks mighty Armies powerful Navies or any warlike Preparations It is very observable that Christ is called but once the Lyon of the Tribe of Judah in the Book of the Revelation and that is in Chap. 5. vers 5. But he is called a Lamb no less then nine and twenty times in that Book and what is this but to shew us the transcendent mercy clemency lenity mildness and sweetness that is in Jesus Christ and to shew that he is infinitely more inclined to the exercise of mercy then he is to the exercise of justice It is true Magistrates should be Lyons in the execution of justice and it is as true that â—hey should be Lambs in the exercise of mercy and clemency mildness and sweetness and the more ready and inclinable they are to the exercise of mercy where mâ—rcy is to be shewed the more like to Christ the Lamb they are God is slow to anger he abounds in pity though he be great in power Seneca hath long Psal 68. 18. Psal 103. 13 14. Hosea 11. 8. Vide Aug. de civit Dei l. 5. cap. 26. Orosius lib. 7. cap. 34. since observed that the Custom of anointing Kings was to shew that Kings above all other men should be men of the greatest sweetness and mildness their anointing being a sign of that Kingly sweetness and mildness that should be in them Theodosius the Emperour by his loveliness and clemency gained many Kingdoms The Goths after the death of their own King beholding his temperance patience and justice mixt with mercy and clemency gave themselves up to his Government When Cicero would claw Caesar he tells him that his Valour and Victories were common with the rest of his Souldiers but his clemency and goodness were wholly his own Neroes Speech hath great praise who in the beginning of his Reign when he was to subscribe to the death of any condemned person would say Uâ—inam nescirem literas I wish I did not know how to write I know there are a thousand thousand cases wherein severity is to be used But yet I must say that 't is much safer â—o account for mercy then for cruelty 't is best that the sword of justice should be always furbisht with the oyl of mercy My Lord in the management of your Government you have been so assisted and helpt from on high that stoutness and mildness justice and mercy justice and clemency hath like a silver thred run through all your Mayoralty and by this means you have very signally served the Interest of the Crown the Interest of the City the Interest of the Nation and that which is more then all the rest the Interest of your own Soul Rigour breeds rebellion Rehoboam by his severity by his cruelty lost ten Tribes in one day 1 Kings 12. 16. My Lord your prudence justice and moderation your burning zeal against the horrid hideous heady vices of this day your punishing of Oaths Drunkenness and the false Ballance your singular Sobriety and Temperance in the midst of all your high Entertainments your Fidelity and Activity your eminent Self-denial A self-seeking Magistrate is one of the worst of Plagues and Judgments that can befal a people he is a Gangrene in the head which brings both a more speedy and a more certain ruine then if it were in some inferior and less noble part of the body in respect of your Perquisites your unwearied Endeavours to see London raised out
13. know that have but read any thing of Scripture or History S. Austin plainly denies that ever the Româ—n Politie could be called properly a Common-wealâ—h upon this ground that Ubi nâ—n est Justitiâ— non est Râ—spublica he calls Common wealths without justice but magna Lâ—tâ—ociniâ— or in Lipsius his language Congeries Confusio Turba 't is but an abuse of the word Respublica Common-wealth where the publick Good is not consulted by an impartial justice and equity 't is but a confused heap a rout of men or if we will call it so at present it will not be so long without impartial justice partly because injustice 1 Kings 12. 1 Sam. 8. 3. and oppression makes the multitude tumultuous and fills the peoples heads with dangerous designs as you may see by comparing the Scriptures in the Margine together and partly because it lays a Nation open and obuoxious to the wrath and vengeance of God as might easily be made good by scores of Scriptures Impartial justice is the best establâ—shment of Kingdoms and Common-wealths The King by judgment establisheth the See Numb 25. 11. 2 Sam. 21 14. land Prov. 29. 4. It is the best security against desolating judgments Run ye through the streets of Jerusalem and seek in the broad places thereof if ye can find a man iâ— there be any that executeth judgment and I will pardon it Jer. 5 1. My Lord 〈◊〉 the Honour of a Magistrate to do justice impartially so iâ—â—s the Honour and Glory of a Magistrate to do justice speedily Jer. 28 12. O house of David thâ—s sâ—iâ—h the Lord execute judgment in the morning and deliver him that is spoiled out of the hâ—nd of the opprâ—ssâ—r lest my God is very speedy and swift in the execution of Justice Joel 3. 4. Gen. 19. Numb 16. Ezra 7. 20. In this as in other things it becomes Magistrates to be like to God sury go out like fiâ—e â—nd burn that none can quench it because of the evil of your doings After examination execution is to be done with expedition When men cry out for justice justice Magistrates must not cry out crâ—s craâ— to morrow to morrow Magistrates must do justice in the morning neiâ—her noon-noon-justice nor afternoon justice nor evening-evening-justice nor night-night-justice is so acâ—eptable to God or so honourable to Magistrates or so advantagious to the people as morning-justice is to delay justice is worse sometimes than to deny justice 't is a very dangerous thing for Magistrates to be as long a bringing forth their Verdicts as the Elephant her young Delay of justice makes many more irreconcileable it makes many men go up and down this world with heavy hearts empty purses and thred bare coats I have read of a famous passage of Theodorick King of the Romans who when a Widow came to him with a sad complaint that she had a suit depending in the Court three years which might have been ended in a few days the King demands of her the Judges names she tells him he sends a special Command to them to give all the speedy dispatch that was possible to the Widows Cause which they did and in two days determined it to the Widows liking this being done the King calls for the Judges and they supposing that they should have both applause and reward for their expedition hastned to him full of joy but after the King had propounded several things to them about their former delayâ— he commanded both their heads to be struck off because they had spun out that Cause to a three years length which two days would have ended Here was Royal justice and speedy justice indeed Psal 101. 8. I will early destroy all the wicked of the land Summomane I will do morning-justice Festinanter so Genebrad I will hastily do it Justice should be on the wing delays are very dangerous and injurious Prov. 13. 12. Hope deferred maketh the heart sick the Hebrew word Memushshacah that is here rendred deferred is from Mashâ—ch that signifies to draw out at length Men are short-breathed and short-spirited and Hopes hours are full of Eternity and when their hopes are drawn ouâ— at length this makes their hearts sick and Ah what a world of such sick souls lyes lâ—nguishing at Hopes Hospital all the world over Hope in the Text is put for the good things hoped for Now when the good things men hope for be it justice or a quick dispatch c. are deferred and delayed this makes the poor Client sick at heart A lingring hope always breeds in the heart a lingring Consumption Julius Caesars quick dispatch is noted in three words Veni vidi vici I came I saw I overcame the harder travel hope hath and the more strongly it labours to bring forth and yet is deferred and delayed the more deadly sick the Client grows The speedy execution of justice is the very life and soul of justice Amos 5. 24. Buâ— let judgment run down as waters and righteousâ—eâ—s as a mighty stream The Hebrew word Veiiggal that is here rendred run down is from Galal that signifies to rowl down freely plentifully vigorously constantly speedily as the greaâ— Billows of the Sea or as waves rowl speedily over the Rocks Judgment and Righteousness like a mighty stream should bear down all before it Fiat justitia tuat orbâ—s let justice be done whatever come of it Deut. 16. 20. That which is altogeâ—her just shalt thou follow or rather as the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsedek Tsedek justice justice shalt thou follow that is all manner of justice thou shalt follow and nothing but â—ustice shalt thou follow and thou shalt follow justice sincerely out of love to justice and thou shalt follow justice exactly without turning to the right hand or the left and thou shalt follow justice resolutely in spite of the world the flesh and the Devil and thou shalt follow justice speedily without delays or excuses A Magistrate that has the sword of justice in his hand must never plead there is a Lyon in the way My Lord this will be your Honour while you live and your Comfort when you come to dye that whilst the Sword was in your hand you did justice speedily as well as impartially You did justice in the morning and justice at noon and justice in the afternoon and justice at night what has been your whole Mayoralty but one continued day of justice Who can sum up the many thousand Causes that you have heard and determined and the many thousand differences that you have sweetly and friendly composed and ended If the Lawyers please but to speak out they must ingenuously confess that your Lordship has eased them of a great deal of work My Lord as it is the Honour and Glory of a Magistrate to do justice speedily so it is the Honour and Glory of a Magistrate to do justice resolutely couragiously valiantly It is observable that as soon as ever Joshua came into the
of its Ruines and to see the Top-stone laid your great readiness and willingness to spend and be spent for the publick Good these are the things that have made your Name as a precious Oyntment and that have erected for you a noble living Monument in the breasts and hearts of all sober serious Christians these are the things that have made you the Darling of the people Let all succeeding Lord Mayors but manage their own Persons Families and Government as you have done by divine assistance and without a peradventure they will have a proportionable interest in the hearts and affections of the people For my Lord 't is not barely the having of a Sword of Justice a Sword of Power but the well management of that Sword that makes most for the interest both of Prince and People and that gives the Magistrate a standing interest in the hearts and affections of the people My Lord the generality of people never concern themselves about the particular perswasions of this or that Magistrate in the matters of Religion their eyes are upon their Examples and upon the management of their Trust and Power for publick Good and they that do them most good shall be sure to have most of â—heir hearts and voices lâ—â— their private opinions in the matters of Religion be what they will My Lord I have not so learned Christ as to give flattering Titles to men the little that I have written I have written in Job 32. 22. the plainness and singleness of my heart and for your Lordships comfort and encouragement in all well doing and to provoke all â—thers that shall succeed in your Chair to write after that fair Copy that you have set them which will be their Honour London's Happiness and Englands Interest Plutarch said of Demosthenes that he was excellent at praising the worthy Acts of his Ancestors but not so at imitating them The Lord grant that this may never be made good of any that shall succeed your Lordship Carus the Emperours Motto was Bonus Dux bonus Comes A good Leader makes a good Follower The complaint is ancient in Seneca that commonly men live not ad rationem but Seneca de vita beata cap. 1. ad similitudinem Praecepta docent exempla movent Precepts may instruct but Examples do perswade Stories speak of some that could not sleep when they thought of the Trophies of other Worthies that went before them the highest Examples are very quickning and provoking O that by all that shall succeed your Lordship in the Chair we may yet behold our City rising more and more out of its Ashes in greater splendour and glory then ever yet our eyes have seen it that all sober Citizens may have eminent cause to call them the Repairers of the Breaches Isa 58. 12. Chap. 61. 4. Amos 9. 14. Ezek. 36. 33 34 35 36 38. Dan. 9. 25. and Restorers of our City to dwell in Concerning Jerusalem burned and laid waste by the Assyrians Daniel foretold that the streets and the walls thereof should be rebuilded even in troublesom times Though the Assyrians have laid our Jerusalem waste yet even to a wonder how have the Buildings been carried on this last year My Lord the following Treatise which I humbly dedicate to your Lordship has been drawn up some years the Reasons why it has been buried so long in oblivion are not here to be inserted the Discourse is sober and of great importance to all that have been burnt up and to all whose Houses have escaped the furious Flames Whilst the remembrance of London's Flames are kept alive in the thoughts and hearts of men this Treatise will be of use in the world My Lord I do not dedicate this Tractate to your Lordship as if it stood in need of your Honours Patronage I judge it to be of Age both to plead for it self and to defend it self against all Gain-sayers Veritas vincit veritas stat in aperto campo Zeno Socrates Anaxarchus My Lord some sacrifice their labours to great Maecenas's that they may be aton'd to shield them from potent Antagonists but these Sermons which here I present to your Honours perusal being only the blessed Truths of God I hope they need no arm but his to defend them c. sealed the lean and barren truths of Philosophy with the expence of their dearest blood as you may see in the Heathen Martyrologie O how much more should we be ready to seal all divine Truths with our dearest blood when God shall call us forth to such a Service My Lord I humbly lay this Treatise at your Lordships foot to testifie that Love and Honour that I have in my heart for you both upon the account of that intrinsecal Worth that is in you and upon the account of the many good things and great things that have been done by you and publickly to testifie my acknowledgment of your Lordships undeserved Favours towards me My Lord of right this Treatise should have been in your hands several months since and in that it was not it is wholly from others and not from me If your Lordship please but to favour the Author so far as to read it once over for his sake he doubts not but that your Lordship will oftner read it over for your own Souls sake and for Eternities sake and for London's sake also My Lord by reason of my being remote from the City several weeks I have had the advantage but of reading and correcting two or three sheets and therefore must beg your Lordships pardon as to all the neglects and escapes of the Press A second Impression may set all right and straight My Lord that to your dying day you may be famous in your Generation and that your precious and immortal Soul may be richly adorned with all saving Gifts and Graces and that you may daily enjoy a clear close high and standing Communion with God and that you may be filled with all the fruits of Righteousness and Holiness and that your Soul may be bound up in the bundle of Life and crowned with the highest Glory in that other World in the free full constant and uninterrupted Enjoyment of that God who is the Heaven of Heaven and the Glory of Glory is and by divine Assistance shall be the earnest prayers of him who is Your Honours in all humble and due Observance Thomas Brooks The Fiery Jesuits Temper and Behaviour I Fain would be informed by you what ails These Foxes to wear Fire-brands in their tails What did you teach these Cubs the World to burn Or to embottle London in its Vrn Are Hugonots as rank Philistins grown With you as dwelt in Gath or Askelon Bold Wretches must your Fire thus antedate The General Doom and give the World its Fate Must Hells Edict to blend this Globe with Fire Be done at your grave Nods when you require THE TABLE A. Of strange Apparel OF the Vanity of strange Apparel Page 56
visit thee And the most proud shall stumble and fall and none shall raise him up and I will kindle a fire in his Cities and it shall devour all round about him There is nothing more fearfull or formidable either to man or beast than fire and therefore by fiery dispensations God will take vengeance on the wicked This will be the more evident if you please but to consider to what the wicked are compared in Scripture First They are compared to stubble and chaffe which the fire doth easily consume Isa 5. 24. Therefore as the fire devoureth the stubble and the flame consumeth the chaff so their root shall be as rottenness and their blessom shall go up as dust Nah. 1. 10 For while they be folden together as thorns and while they are drunken as drunkards they shall be devoured as stubble fully dry Mark that word fully dry and so as it were prepared and fitted for the flames Secondly The wicked are compared to thorns and how easily doth the flaming fire consume them Isa 27. 4. Fury is not in me Who would set the bryars and thorns against me in Battel I would go through them I would burn them together Isa 33. 12. And the people shall be as the burnings of lime as thorns cut up shall they be burnt in the fire Mark 't is not said as thorns standing and rooted in the earth and growing with their moisture about them but as thorns cut up as dead and dry thorns which are easily kindlâ—d and consumed c. Thirdly The wicked are compered to the melting of wax before the fire and to the passing away of smoak before the wind Micah 1. 4. Psal 8. 2. Fourthly and lastly The sudden and certain ruine of the wicked is set forth by the melting of the fat of Lambs before the fire Psal 37. 20. But the wicked shall perish and the enemies of the Lord shall be as the fat of Lambs which of all fat is the most easiest melted before the fire they shall consume into smoak shall they consume away The fat of Lambs in the Lev. 3. 15 16 17. Sacrifices was wholly to be burnt and consumed Thus you see by the several things to which wicked men are compared that God by fiery calamities will bring ruine and dâ—stâ—â—ction upon his and his peoples enemies Such as have burnt the people of God out of house and home may in this world have burning for burning God loves to retaliate Judg. 1. upon his peoples enemies Sâ—ch as have clapt their hâ—nds at the sight of Londons flamâ—s may one day lay their hands upon their loinâ— when they shall find Divine Justice appearing in flames of fire against them But The eighth support to bear up the hearts of the people of God under the late fiery dispâ—nsation is this viz. That Consult these Scriptures Isa 1. 25. Chap. 27 3 9 10 11. Zech. 13. 9. Heb. 12. 10. Hosea 2. 6. Acts 14. 22. John 16. ult Jer. 29. 11. all shall end well all shall work for good God by this fiery dispensation will do his people a great deal of good God cast Judah into an Iron furnace into a fiery furnace but it was for their good Jer. 24. 5. Like these good figs so will I acknowledge them that are carried away captive of Judah whom I have sent out of this place into the Land of the Chaldeans for their good Psalm 119. 71. It is good for me that I have been afflicted Though afflictions are naturally evil yet they are morally good for by the wise sanctâ—fying over ruling Providence of God they shall either cure the Saints of their spiritual evils or preserve them from spiritual evils Though the Elements are of contrary qualities yet Divine Power and Wisdom hath so tempered them that they all work in an harmonious manner for the good of the Universe So though sore afflâ—ctions though fiery tryals seem to work quite cross and contrary to the Saints Prayers and dâ—sires yet they shall be so ordered and tempered by a skilful and omnipotent hand as that they shall all issue in the Saints good At the long-run by all sorts of fiery tryals the Saints shall have their sins more weakned their Graces more improved and their experiences more multiplied their evidences for Heaven more cleared their communion with God more raised and their hearts and lives more amended God by fiery tryals will keep off from his people more tryals God loves by the Cross to secure his people from the curse and certainly 't is no bad exchange to have a cross instead of a curse God lead the Israelites about and about in the Wilderness forty years together but it was to Deut. 8. 2. 16. humble them and prove them and do them good in their latter end God lead them through fire and water that is Psal 66. 12. â—hrough variety of sore and sharp afflictions but all was in order to his bringing them forth into a wealthy place God stript Job to his Shift but it was in order to his clotheing Compare the first and last Chapter of Job together of him in Scarlet he brought him low but it was in order to his raising him higher than ever he set him upon a Dunghil that he might the better fit him to fit upon a Throne Joseph is not and Simeon is not and ye will take Gen. 42. 36. Benjamin away all these things are against me saith old Jacob but yet as old as he was he lived to see all working for his good before he went to his long home Under all fiery dispensations God will make good that Golden Promise Rom. 8. 28. And we know that all things work together for good to them that love God Mark the Apostle doth not say we suppose or we hope or we conjecturâ— but we know I know and you know and all the Saints know by daily experience that all their sufferings and afflictions work together for their good the Apostle doth not say de futuro they shall work but de praesenti they do work All second causes work together with the first cause for their good who loves God and who are called according to his purpose The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 work together is a Physical expression Look as several poisonful ingredients put together being well tempered and mixed by the skill and care of the prudent Apothecary makes a Soveraign Medicine and work together for the good of the Patient So all the afflictions and sufferings that befall the Saints they shall be so wisely so diviâ—ely tempered ordered and sanctified by a hand of Heaven as that they shall really and signally work for their good Those Gen. 50. 20. dreadful Providences which seem to be most prejudicial to us shall in the issue prove most beneficial to us Look as vessels of Gold are made by fire so by fiery dispensations God will make his people Vessels of Gold 2 Tim. 2. 20 21.
ninety families in it one half house only excepted wherein the Master of the Family with his Wife and Children were earnestly calling upon God Oh the terror of the Lord and Oh the power of servent prayer At Pleures in Rhetia Anno 1618. Aug. 25. the whole Town was over-covered Alst Chronol with a Mountain which with its most swift motion oppressed fifâ—een hundred In the dayes of Vzziah King Amos 1. 1. of Judah there was such a terrible Earthquake that the people with fear and horror flâ—d from it Zâ—ch 14. 5. Yea ye shall flee liko as ye flâ—d from before the Earthquake in the dayes of Uzziah King of Judah The Jâ—wish Doctors affirm that this amazing Earthquake fell out just at that instant time when Vzziah offered Incense and was therefore smitten with a Leprosie but this is but their conjecture However this dreadful Earthquake was an horrible sign and presage of Gods wrath to that sinful people Josephus tells us that by Antiq. l. 9. c. 11. it half a great hill was removed out of its place and câ—ried four furlongs another way so that the High-way was obstructed and the Kings Gardens utterly marred The L. 15. c. 7. same Author further tells us that at that time that Caesar and Anthony made tryal of their Titles in the Actian War and in the seventh year of the Reign of King Herod there happened such an Earthquake in the Countrey of Judaea that never the like was seen in any other place so that divers Beasts were slain thereby and that ten thousand men were overwhelmed and destroyed in the ruines of their houses The same Author saith that in the midst of the Action War Josephus lib. 1. c. 14. de Bello Judaico about the beginning of the Spring time there happened so great an Earthquake as slew an infinite multitude of Beasts and thirty thousand people yet the Army had no harm for it lay in the open Field Upon the report of this dreadful Earthquake and the effects of it the Arabians were so highly encouraged that they entered into Judea supposing that there were no men left alive to resist them and that they should certainly conquer the Countrey and before their coming they slew the Embassadors of the Jews that were sent unto them Ah London London if the Lord had by some terrible Earthquake utterly overthrown thee and buried all thy inhabitants under thy ruines as he hath dealt by many Cities and Citizens both in former and in these latter times how dreadful would thy case then have been ovâ—r what now it is Certainly such Earthquakes as over whelm both Cities and Citizens are far greater Judgements than such a fire or fires that only consumes mens houses but never huâ—ts their persons God might have inflicted this sore Judgement upon thee O London but he has not therefore it concerns thee to be still a crying Grace Grace But Fourthly God might have inflicted that Judgement both upon City and Citizens that he did upon Korah Dathan and Abiram and all that appertained to them Numb 16. 31 32 33 34. And it came to pass as he had made an end of speaking all these words that the ground clave assunder that was under Such Virgins that had been defloured the Heathen buâ—ied aâ—ive accounting that the sorest of all punishments them And the earth opened her mouth and swallowed them up and their houses and all the men that appertained unto Korah and all their goods They and all that appertained to them went down alive into the pit and the earth closed upon them and they perished from among the Congregation And all Israel that were round about them fled at the cry of them for they said lest the earth swallow us up also Whilst Moses spake these words saith Josephus and intermixed them with tears the earth trembled and shaking began to remove after such a manner as when by the violence of the wind a great Josephus Antiq l. 4. c. 3. billow of the Sea floateth and is tossed hither and thither hereat all the people were amâ—zed but after that a horrible and shattering noise was made about their Tents and the earth opened and swallowed up both them and all that which they esteemed dear which was after a manner so exterminate as nothing remained of theirs to be beheld Whereupon in a moment the earth closed again and the vast gaping was fast shut so as there appeared not any sign of that which had hapned Thus perished they all leaving behind them an example of Gods Power and Judgements And this accident was the more miserable in that there were â—o one no not of their kinsfolks or allies that had compassion of them so that all the people whatsoever forgetting those things which were past did allow Gods Justice with joyful acclamations esteeming them unworthy to be bâ—moaned but to be held as the plâ—gue and perverters of the people O what a dreadful Judgement was this for persons to be buried alive for houses and inhabitants and all their goods to be swallowed up in a moment What tongue can express or heart conceive the terror and astonishment that sell upon Korah Dathan and Abiram when the earth which God had made firm and established by a perpetual Decree to stand fast under mens feet was weary of bearing them and therefore opened her mouth and swallowed them and aâ—l thâ—ir concernments up Ah London London If the earth had opened her mouth and swallowed up all thy houses and inhabitants with all thy goods and riches in a moment Would not this have been ten thousand thousand times a greater Judgement than that fiery dispensation that has past upon thee But Fifthly and lastly God might have rained Hell out of Heaven upon you as he did upon Sodom and Gomâ—rrah and Gen. 19. this would have been a sorer Judgement than what he has inflicted upon you If God by raining fire and brimstone from Heaven had consumed your persons houses richâ—s and relations would not this have beâ—n the heighth of Judgement and infinitely more terrible and dreadful to you than that fiery dispensation that has consumed part of your estates and turned your houses into ashes Now by these five things 't is most evident That there are worse Judgement than the Judgement of fire which God in Justice might have inflâ—cted upon you But free-mercy has so interposed that God has not stirred up all his wrath and though he has severely punished you yet it is less than your iniquities have deserved Ezra 9. 13. and therefore let this consideration support and bear up your hearts under all your prâ—sent sorrows and sufferings But Elevently Though your houses are burnt and your habtations laid desolate yet your outward condition is noâ— worse than Christs was when he was in the world The estate and condition of Christ was low yea very low and mean in this world Witness hâ—s own relation when he was upon the earth
times so dark intricate and mysterious that it will pose men of the most raised parts and of the choicest experiences and of the greatest Graces to be able to discern the wayes of God in them There are many mysteries in the works of God as well as in the word of God But Thirdly Sometimes Gods own people sin with others and therefore they smart with others Thus Moses and Aaron sinned with others and therefore they were shut out of Canaan and their Carkasses fell in the Wilderness as well as Numb 20. others Psal 106. 35. They were mingled among the Heathen and learned their works Verse 40. Therefore was the wrath of the Lord kindled against his people insomuch that he abhorred his inheritance Jer. 9. 25 26. Behold the dayes come saith the Lord that I will punish all them which are circumcised with the uncircumcised Egypt and Judah and Edom and the children of Ammon and Moab and all that are in the utmost corners that dwell in the Wilderness for all these Nations are uncircumcised Vid. Rom. 2. 28 29. and all the house of Israel are uncircumcised in the heart Such as were outwardly but not inwardly circumcised should be sure to be punished in the day of Gods wrath with those who were neither inwardly nor outwardly circumâ—ised When the good and the bad joyn in common provocations Ezek. 9. 6. Rev. 18. 4. 1 Pet. 4 17. no wonder if they suffer in common desolations Though gross impieties like Pitch or Gunpowder enrages â—he fire yet the sins the infiâ—mities of Gods people add to the flame Not only Manâ—ssâ—s his blood-shed but also good Hâ—zâ—kiahs pride and vanity of spirit boasting and glorying in his wâ—rldly riches brought on the Babylonish Captivity 2 Chron 32. upon the Jâ—ws But Fourâ—hly The people of God many times suffer in common calamities as they are parts and members of that Politick 2. Sam. 24. 10. 10 18. body that is punished The sins of a City a Society a Company oâ— a Nation may involve all the membâ—rs in the same Judgement Though Lot was not guilty of the sins of Gen. 14. 12 16. Common caâ—amities make no discrimination between persons and persons or houses and houses All comâ—on Judgements work according to their commission and according to their nature without distâ—nguishing the righteous from the wicked Sodom yet Lot was carried away in the Captivity of Sodom as co-habiting with them And so though many of the precious Servants of the Lord in London were not guilty of those gross impieties that their neighbours were guilty of yet co-habiting either with them or near them they were burnt up and destroyed with them Achans Family were not guilty of Achans Sacriledge and yet Achans Family were destroyed for Achans Sacriledge The burning of London was a National Judgement and this National Judgement was the product of National sins as I have formerly proved Now mark though the people of God may be personally innocent yet because they are members of a nocent body they are liable to undergo the temporal smart of National Judgements Doubtless a whole City may be laid desolate for the wickedness of one man or of a few men that dwelleth in it Eccles 9. 18. One sinner destroyeth much good But Fifthly When good men who can't be justly charged with publick sins do yet fall with wicked men by publick judgements you must remember that God has several different ends in inflicting one and the same Judgements both upon the good and upon the bad The mettal and the dross go Zech. 13. 9. Eccl. 8. 12 13. both into the fire together but the dross is consumed and the mettal refined The stalk and the ear of corn fall upon the threshing floor under one and the same Flayl but the one is shattered in pieces the other is preserved From one and the same Olive and from under one and the same Press is crushed out both Oyl and dâ—egs but the one is tunn'd up for use the other thrown out as unserviceable The samâ— Judgements that befall the wicked may befall the righteous but not upon the same accompt The righteous are cast into the Furnance for tryal but the wicked for their ruine The righteous are signally sanctified by fiery dispensations Jer. 24. 1 2 3 5. but the wicked are signally worsened by the same dispensations The very self same Judgement that is as a Load-stone to draw the righteous towards Heaven will be as a Mill-stone to sink the wicked down to Hell The Pillar of fire that went before Israel had a light side and a dark side Exod. 14. 20. the light side was towards Gods people and the dark side was towards the Egyptians Thâ— flames of London will prove such a Pillar both to the righteous and the wicked That will certainly be made good upon the righteous and the wicked whose habitations have been destroyed by Londons flames that the Greek Epigramm speaks of the Silver Ax the Ensign of Justice That Sword that cuts the bad in Twain The good doth wound and heal again Those dreadful Judgements that have been the Ax of Gods revenging Justice to wound and break the wicked in pieces shall be righteous mens cures and their Golden restoratives But Sixthly and lastly God sometimes wraps up his own people with the wicked in desolating Judgements that he may before all the world wipe off that reproach which Atheists and wicked men are apt to cast upon him as if he were partial as if he were a respecter of persons and as if his wayes Ezek. 18. 25. 29. Chap. 33. 20. were not just and equall God to stop the mouth of iniquity the mouth of blasphemy hath made his own people as desolate as others by that fiery calamity that has past upon them Such men that have been eye witnesses of Gods impartial dealing with his own people in those dayes when London was in flames must say that God is neither partial nor fond And let thus much suffice by way of Answer to this Objection The third Duty that lyes upon those that have been burnt up is for them in patience to possess their own souls and Luke 21. 19. quietly to acquiesce in what the Lord has done O Sirs hold your peace and bridle your passions and quietly submit to the stroke of Divine Justice When Aarons Sons were devoured by fire Aaron held his peace And will not Lev. 10. 2 3. The Hebrew word Damam â—ignifies sience or stilâ—ess it signifies a staying of the heart a quieting of the mind Aarons mind was quiet and still all his unruly affections and passions were stilled and allayed Oleaste observes that Joshuah in speaking to the Sun Staâ—d still in Gibeon useth the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here used Joshua 12. 10. So that this Phrase Aaâ—on hâ—ld his peace imports thus much That Aaâ—oâ— stood still or stayed from further vexing or troubling or disquieting of