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-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
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
himself though at first his heart was in a strange violent motion yet he recovers himself and stands still before the Lord. you hold your peace now your houses are devoured by fire What were your houses to Aarons Sons All the houses in â—he world are not so near and dear to a man as his children are In this story concerning Aaron and his Sons there are many things remarkable As 1. That he had lost two of his Sons yea two of his eldest Sons together at a clap 2. These two were the most honourable of the Sons of Aaron as we may see Exod. 24. 1. in that they only with their Father and the seventy Elders are appointed to come up to the Lord. 3. They were cut off by a sudden and unexpected death when neither themselves nor their Father thought their ruine had been so near What misery to that of being suddenly surprized by a doleful death 4. They were cut off by a way which might seem to testifie Gods hot displeasure against them for they were devoured by fire from God They sinned by fire and they perished by fire Look as fire came from the Lord before in mercy so now fire is sâ—nt from the Lord in Judgement Certainly the manner of their death pointed out the sin for which they were smitten Now what Father had not rather lose all his children at once by an ordinary stroke of death than to see one of them destroyed by Gods immediate hand in such a terrible manner 5. They were thus smitten by the Lord on the very first day of their entring upon that high honour of their Priestly Function and when their hearts were doubtless full of joy now to be suddenly thunder-struck in such a Sun-shine day of mercy as this seemed to be must needs add weight to their calamity and misery 6. They were cut off with such great severity for a very small offence if reason may be permitted to sit as Judge in the case They were made monuments of divine vengeance only for taking fire to burn the Incense from one place when they should have taken it from another And this they did say some not purposely but through mistake and at such a time when they had much work lying upon their hands and were but newly entred upon their new employment Now notwithstanding all this Aaron held his peace It may be at first when he saw his Sons devoured by fire his heart began to wrangle and his passions began to work but when he considered the righteousness of God on the one hand and the glory that God would get to himself on the other hand he presently checks himself and layes his hand upon his mouth and stands still and silent before the Lord. Though it be not easie in great afflictions with Aaron to hold our peace yet it is very advantageous which the Heathens seemed to intimate in placing the Image of Angeronia with the mouth bound upon the Altar of Volupia to shew that they do prudently and patiently bear and conceal their troubles sorrows and anxieties they shall attain to comfort at last What the Apostle saith of the distressed Hebrews after the spoyling of their goods Ye have need Heb. 10. 34 36. of patience the same I may say to you who have lost your houseâ— your Shops your Trades your all you have need yea you have great need of patience Though thy mercies are few and thy miseries are many though thy mercies are small and thy miseries are great yet look that thy spirit be quiet and that thou dost sweetly acquiesce in the will of God Now God hath laid his fiery Rod upon your Psalm 39. 9. See my Mâ—lâ— Châ—istâ—aâ— under the smarting rod where the excelleâ—cy of patiâ—nce the evil of impatience is largely set forth backs it will be your greatest wisdom to lay your hands upon your mouths and to say with David I was dumb I opened not my mouth because thou didst it To be patient and silent under the sharpest Providences and the sorest Judgements is as much a Christians glory as it is his duty The patient Christian feels the want of nothing Patience will give contentment in the midst of want No loss no crosâ— no afflâ—ction will fit heavy upon a patient soul Dionysius saith that this benefit he had by the study of Philosophie viz. That he bore with patience all those alterations and changes that he met with in his outward condition Now shall Nature do more than Grace Shall the study of Phiâ—osophy do more than the study of Christ Scripture and a mans own heart But The fourth Duty that lyes upon those who have been burned up is to set up the Lord in a more eminent degree than ever as the great object of their fear Oh how should we fear and tremble before the great God who is able to turn the most serviâ—eable and useful creatures to us to be the means of destroying of us Hâ—b 12. 28. Let us have grace whereby we may serve God acceptably with reverence and godly fear Verse 29. For our God is a consuming fire Here are two Arguments to work the Saints to set up God as the great object of their fear The first is drawn from the terribleness of Gods Majesty He is a consuming fire The second is drawn from the relation which is between God and his people Our God What a strange Title is this of the great God that we meet with in this place and yet this it one of the Titles of God expressing his nature and in which he glories that he is called a consuming fire Thâ—se words God is a consuming fire are not to be taken properly but metaphorically Fire we know is a very terrible and dreadful creature and so may very well serve to set forth to us the terribleness and dreadfulness of God Now God is here said to be a consuming or devouring fire The word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is doubly compounded and so the signification is augmented and encreased to note to us the exceeding terribleness of the fire that is here meant When God would set forth himself to be most terrible and dreadful to the sons of men he dos it by this resemblance of fire which of all things is most terrible and intolcrable Deut. 4. 24. For the Lord thy God is a consuming fire even a jealous God The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here rendered consuming doth properly signifie devouring or eating it comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to devour and eat and by a Metaphor it signifieth to consume or destroy God is a devouring fire a eating fire and sinners and all they have is but bread and meat for divine wrath to feed upon Deut. 9. 3. See Psal 50 3. Isa 33. 14. Deut. 28. 58. Vnderstand therefore this day that the Lord thy God is he which goeth before thee as a consuming fire he shall destroy them and
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
Judgment of Fire pag. 128. to 132. The first Part of the Book Several Reasons to prove that this sin of Fornication cannot groundedly be charged upon any of the precious Servants of the Lord that did truly fear him in the City of London p. 132. to 137. These Expressions of giving themselves over to Fornication and going after strange flesh implies six things pag. 134 135 136 137. G. Of God His God notes three things pag. 176. The first Part of the Application There are three things in God to encourage Christians under all their fiery tryals pag. 178 179. Of the Gospel The slighting of the Gospel brings desolating judgments pag. 100. to 104. The first Part of the Book Six sorts of slighters of the Gospel pag. 104. to 108. Saints no slighters of the Gospel of Grace and of the Graces of the Saints proved by seven Arguments pag. 108. to 112. God by fiery tryals designs the reviving quickning and recovering of the decayed Graces of his people pag. 41 42 43. God by fiery tryals designs a further exercise of his Childrens Graces pag. 43 44 45 46. God by fiery tryals designs the growth of his peoples Graces pag. 46 47 48 49. God by fiery tryals designs the tryal of his peoples Graces and the discovery of their sincerity and integrity to the world pag. 49 50 51 52 53. Many Christians Graces in London were withering before the fiery Dispensation pag. 61 62. H. Of Heaven Heaven is a City that is built upon a fivefold foundation pag. 228 229. The first Part of the Application The resemblance betwixt Heaven and a City holds in nine respects pag. 229 230 231. Hand See the Hand of the Lord in this late fiery Dispensation Ten Arguments to work you to this pag. 1. to 38. Of Holiness In these days of the Gospel all Holiness of places is taken away pag. 141. to 146. I. Of Intemperance Intemperance brings desolating judgments pag. 75 76 77 78. The first Part of the Book Six things Intemperance robs men of pag. 78. to 84. Of Judgments In eight respects great judgments are like to fire 7 8 9. The ends of God in inflicting the late judgment of Fire in respect of the wicked are seven pag. 12 to 31. The ends of God in inflicting the late judgment of Fire in respect of the Righteous are at large discovered pag. 31 to 53. The Sword is a worse judgment then that of Fire pag. 91 92. The first Part of the Application Famine is a more dreadful judgment then that of Fire pag. 92 93 94 95. Dreadful Earth quakes are a more terrible judgment then that of Fire pag. 95 96 97 98. That judgment that befel Korah Dathan and Abiram a more terrible judgment then that which befel the burnt Citizens pag. 98 99. That judgment that came upon Sodom and Gomorrah was a worse judgment then that was inflicted upon the burnt Citizens pag. 99. Eight Arguments to encourage the burnt Citizens to commemorate the late judgment of Fire pag. 182 183 184. There are seven sorts of men that have cause to fear worser judgments then any yet have been inflicted on them pag. 222 L. Lamentation Lament and mourn that London is laid in Ashes pag. 38 39 40. Ten Considerations to work you to lament over London's ashes pag. 40. to 57. Of a Little The righteous mans little is better then the multitude of Riches that many wicked men enjoy this blessed truth is made good by an induction of eleven particulars pag. 197. to 212. Five ways shewing how a righteous man improves his little pag. 203 204. Of London The burning of London was ushered in by sad Prodigies anâ— dreadful fore-runners pag. 40 41 42. London was an ancient City a City of great Antiquity pag. 42 43. London was an honourable City a renowned City pag. 43 44 45. London was the Bulwark the strong Hold of the Nation pag. 45 46 47 48. London was a Fountain a Sanctuary a City of Refuge to the poor afflicted and impoverished people of God pag. 48 49. London was a City compact a City advantagiously situated for Trade and Commerce pag. 49 50. Englands worst Enemies rejoyce and triumph in London's Ashes pag. 50. London was once the City of our solemn Solemnities pag. 50 51 52. Hubert confest the fact of firing the first house in London pag. 52 53 54 55 56 57. Of Losses Seven great losses an inordinate love to the world will expose a man to pag. 59 60 61. The first Part of the Book Eight ways whereby the burnt Citizens may know whether in this world God will make up their losses by the late Fire or no pag. 76 77 78 79 80. The first Part of the Application There are ten choice Jewels that a Christian can never lose in this world pag. 156 157 158 159. Of Luke-warmness There was much Luke-warmness among many Professors in London pag. 57 58. Of Lying A trade or course of Lying brings the judgment of Fire pag. 112 113. The first Part of the Book The School-men reduce all sorts of Lyes to three pag. 113 114 115 116. The greatness of the sin of Lying exprest in four particulars pag. 116. to 123. Eight Arguments to prove that this trade this course of Lying cannot by any clear evidence be charged upon those that truly feared the Lord whose Habitations were once within the Walls of London pag. 123. to 128. M. Of Mercy It was a very great mercy to six sorts of men that they had their lives for a prey when London was in flames pag. 60 to 70. O. Objections Object I would say the Lord is righteous but by this fiery Dispensation I am turned out of house and home Answ Four ways pag. 135 to 148. Object I would justifie the Lord but I have lost my all as to this world Seven Answers you have from pag. 150 to 159. Object I would justifie the Lord though I am turned out of all but this is that which troubles me that I have not an Estate to do that good which formerly I have done Four Answers you have from pag. 159 160 161. Object I would justifie the Lord though he hath turned me out of all but God hath punished the righteous with the wicked this fiery Rod hath fallen heavier upon many Saints then upon many sinners How then can I say that the Lord is righteous Six Answers are given to this Objection pag. 161 to 166. P. Of Punishment Quest How will it stand with the unspotted Holiness Justice and Râ—ghteousness of God to punish a temporary offence with eternal punishments Seven Answers to this Question pag. 125 to 131. Q. Quest What are those sins that bring the fiery Dispensation upon Cities Nations and Countries Answ From pag. 53 to 168. The first part of the Book Quest What sins were there among the professing people in London that might bring down the fiery Rod upon them Answ Seven pag. 55 to 63. Quest Four Questions proposed pag. 63 64.
his fury like fire when like a flaming fire he devours all our pleasant things and lays all our glory in dust and ashes we may safely conclude that his anger is fierce and that his wrath is great against us and therefore what eminent cause have we to fear and tremble before him God is a great and dreadful God Dan. 9. 4. A mighty God and terrible Deut. 7. 21. A great and terrible God Nehem. 1. 5. He is so in himself and he has been so in his fiery Dispensations towards us that the world by such remarkable severities may be kept in awe of him Generally fear doth more in the We are worthy saith Chrysostom of Hell if for no other cause yet for fearing Hell and the evil of punishment more then Christ Chrys Hom. 5. in Epist ad Rom. world then love As there is little sincerity so there is but little ingenuity in the world and that is the reason why many very rarely think of God but when they are afraid of him Many times Judgments work where Mercies do not win That famous Thomas Waldo of Lions the Father of the Waldenses seeing among many met together to be merry one suddenly fall down dead in the street it struck so to his heart that he went home a penitent it wrought to a severe and pious reformation of his life and he lived and dyed a precious man Though Pharaoh was not a pin the better for all the heavy Judgments that God inflicted upon him yet Jethro taking notice of those dreadful Plagues and Judgments that fell upon Pharaoh and upon his people and likewise upon the Amalekites was thereby converted and became a Proselyte as Rabbi Solomon noteth upon that 19. of Prov. 25. The world is so untractable that frowns will do more with them then smiles That God may keep wicked men in awe and in subjection to him he sees it very needful to bring common and general and over-spreading Judgments upon them Rev. 15. 4. Who shall not fear thee O Lord and glorifie thy Name for thou only art holy for all Nations shall come and worship before thee for thy Judgments are made manifest O Sirs when the Judgments of the Lord come to be made manifest then it highly concerns all ranks and sorts of men to fear the Lord and to glorifie his Name How manifest how visible has the raging Pestilence and the bloody Sword and the devouring Flames of London been in the midst of us and O that our fear and dread and awe of God were as manifest and as visible as his Judgments have been and still are for his hand to this very hour is stretched out against us Isa 9. 12. But Thirdly God inflicts great and sore Judgments upon the Sons of men and upon Cities and Countries to express and make known his Power Justice Anger Severity and Indignation against sinners and their sinful courses by which See Jer. 14. 15 16. Lam. 4. 11. Jer. 4. 15. to verse 19. he has been provoked Deut. 32. 19. And when the Lord saw it he abhorred them because of the provoking of his sons and of his daughters Vers 21. They have provoked me to anger with their vanities and I will provoke them to anger with a foolish Nation Vers 22. For a fire is kindled in my anger and shall burn unto the lowest Hell and shall consume the earth with her increase and set on fire the foundations of the mountains Vers 24. They shall be burnt with hunger and devoured with burning heat or with burning coals and with bitter destruction There is a knowledge of God by his Works as well as by his Word and by his Judgments as well as by his mercies In his dreadful Judgments every one may run and read his Power his Justice his Anger his Severity and his Indignation against sin and sinners 'T is irrevocable sins that bring irrevocable Judgments upon sinners whilst men hold on in committing great iniquities God will hold on in inflicting answerable severities When God cannot prevail with men to desist from sinning men shall not prevail with God to desist from destroying of them their habitations and all their pleasant things Jer. 2. 15. The young Lions roared upon him and yelled and they made his Land waste his Cities are burnt without Inhabitant Vers 17. Hast thou not procured this unto thy self in that thou hast forsaken the Lord thy God when he led thee by the way When Nicephorus Phocas had built a mighty strong Wall about his Palace for his own security in the night time he heard a voice crying out unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. O Emperour though thou buildest the wall as high as the clouds yet if sin be within it will overthrow all Sin like those Traitors in the Trojan Horse will do Cities Countries more hurt in one night then ten thousand open enemies could do in ten years Cities and Countries might flourish and continue as the days of Heaven and be as the Sun before the Almighty if his wrath be not provoked by their prophaneness and wickedness So that it is not any divine Aspect of the Heavens nor any malignant Conjunction of the Stars and Planets but the loose manners the ungracious lives and the enormous sins of men that lay Cities and Countries desolate Jer. 13. 22. And if thou say in thine heart wherefore come these things upon me wherefore hath the Lord sent plague sword famine and fire to devour and destroy and to lay all in ashes The Answer is For the greatness of thine iniquity God will in flames of fire discover his anger and indignation against sin and sinners The Heathen Herodotus Historian observes in the ruine of Troy that the sparkles and ashes of burnt Troy served for a lasting monument of Gods great anger and displeasure against great sinners The burning of Troy served to teach men that God punisheth great sinners with great plagues and certainly Londons being laid in ashes is a high evidence that God knows how to be angry with sinners and how to punish sin with the sorest of Judgments The Gods of the Gentiles were senseless stocks and stones not able to apprehend much less to revenge any injury done unto them Well therefore might the Philosopher be bold with Hercules to put him to his thirteenth labour in seething of his dinner and Martial with Priapus in threatning him to throw him into the fire if he looked not well to his Trees A child may play at the hole of a dead Asp and a filly woman may strike a dead Lyon but who dare play with a living Serpent who dare take a roaring Lyon by the beard O that Châ—istians then would take heed how they provoke the living God for he is a consuming fire and with a word of his mouth yea with the breath of his mouth he is able to throw down and to burn up the whole frame of Nature and to destroy all Creatures from
them lâ—b de superstitione Sun and power was given unto him to scorch men with fire And the men were scorched with great heat and blasphemed the Name of God which hath power over these plagues and they repâ—nted not to give him glory Vers 10. And the fifth Angel poured out his vial upon the scent of the Beast and his Kingdom was full of darkness and they gnawed their tongues for pain and blasphemed the God of Heaven because of their pains and their sores and repented not of their deeds The top of the Judgment that is and shall be upon the wicked is this that under the sorest and heaviest Judgments that shall come This will be the case of all the worshippers of the Beast one day Deut. 8. 2. 15 16. upon them they shall not repent nor give glory to God they shall blaspheme the Name of God and they shall blaspheme the God of Heaven and they shall be scorched with great heat and they shall gnaw their tongues for pain but they shall not repent of their deeds nor give glory to that hand that smites them The fierce and fiery Dispensations of God upon the followers and worshippers of the Beast shall draw out their sins but they shall never reform their lives nor better their souls God kept the Jews forty years in the Wilderness and exercised them with many sore and smart afflictions that he might prove them and make a more full discovery of themselves to themselves and did not the heavy tryals that they met with in their wilderness condition make a very great discovery of that pride that unbelief that hypocrisie that impatience that discontent that self-love that murmuring c. that was wrapt up close in all their souls O Sirs since God has turned our renowned City into ashes what discoveries has he made of that pride that unbelief that worldliness that earthliness that self-love that inordinate affection to relations and to the good things of the world that discontent that disquietness that faint-heartedness that has been closely wrapt up in the spirits of many thousands whose habitations are now laid in ashes We try metals by fire and by knocking and God has tryed many thousands this day by his fiery Dispensations and knocking Judgments that have been in the midst of us I believe there are many thousands who have been deep sufferers by the late dreadful Fire who never did think that there had been so much sin and so little grace so much of the Creature and so little of God so much earth and so little of Heaven in their hearts as they now find by woful experience and how many wretched sinners are there who have more blasphemed God and dishonoured Christ and provoked divine Justice and abused their best mercies and debased and be-beasted themselves since the late Fire then they have done in many years before But Sixthly God inflicts great and sore Judgments upon Persons Cities and Countries that others may be warned by his severities to break off their sins and to return to the most High Gods Judgments upon one City should be advertisements to all other Cities to look about them and to Heb. 12. 29. tremble before him who is a consuming fire The flaming Rod of correction that is laid upon one City should be a Rod of instruction to all other Cities Jer. 22. 6 7 8 9. I will make thee a wilderness and cities which are not inhabited and many nations shall pass by this city and they shall say every man to his neighbour Wherefore hath the Lord done this unto this great City Then shall they answer Because they have forsaken the Covenant of the Lord their God and worshipped other gods and served them God punisheth one City that all others Cities may take warning There is no Judgment of God be it Sword Pestilence Famine or Fire upon any People City Nation or Country but what is speaking and Mich. 6. 9. teaching to all others had they but eyes to see ears to hear and hearts to understand Thus Tyrus shall be devoured with fire saith the Prophet Ashkelon shall see it and fear Zach. 9. 4 5. Gaza and Ekron shall be very sorrowful When Ashkelon Gaza and Ekron shall see the destruction of Tyre by fire it shall make them afraid of the like Judgment they shall be a little more concerned then some were at the Siege of Rhodes and then others were at the Ruine and Desolation of Troy by fire London's sufferings should warn others to take heed of London's sins London's Conflagration should warn others to take heed of London's abominations it should warn others to stand and wonder at the patience Rom. 2. 4 5. long-suffering gentleness and goodness of God towards them who have deserved as hard things from the hand of God as London have felt in 1665. and 1666. It should warn others to search their hearts and try their ways and break off their sins and turn to the Lord lest his anger should break forth in flames of fire against them and none should be able to deliver them It should warn others to Lam. 3. 40. fear and tremble before that Power Justice Severity and Soveraignty that shine in Gods fiery Dispensations towards us Ezek. 30. 7 8 9. And they shall be desolate in the midst Exod. 15. 14 15 16. Isa 13. 6 7 8. â—f the countries that are desolate and her Cities meaning Egypt shall be in the midst of the Cities that are wasted And they shall know that I am the Lord when I have set a fire in Egypt In that day shall messengers go forth from me in ships to make the careless Aethiopians afraid and great pain shall câ—me upon them as in the day of Egypt for lo it cometh God by his secret Instinct and Providence would so order the matter as that the news of the Chaldeans inrode into Egypt laying all their Cities and Towns waste by fire and sword should be carried over into Aethiopia and hereupon the secure Aethiopians should fear and tremble and be in pain as a woman is that is in travel or as the Egyptians were when they were destroyed at the Red-sea or as they were when the Lord smote their first-born throughout the Land of Egypt Now shall the Aethiopians the poor blind Heathens fear and tremble and be in pain when they hear that Egypt is laid waste by fire and sword and shall not Christians all the world over fear and tremble and be in pain when they shall hear that London is laid waste that London is destroyed by fire What though Papists and Atheists have warmed themselves at the flames of London saying Aha so would we have it yet let all that have the Name of God upon them fear and tremble and take warning and learn righteousness by his righteous Judgments upon desolate London Isa 26. 8 9. London's murdering-piece should be Englands warning-piece to awaken them and to work them to
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
not say more of a holy Liberty Liberty to serve and worship the Lord according to his own prescriptions and directions laid down in his blessed Word by which all worship and worshippers must be tryed at last is a pearl of price that none can sufficiently value Justinus the second Emperors Motto was Libertas res inaestimabilis Liberty is unvaluable The Lord give his people holy wise prudent sober humble and understanding hearts that they may know both how to prize and how to improve those liberties and mercies that he has handed to them through terrible Dispensations But Secondly God inflicts great Tryals and sore Judgments upon Persons and Places that he may awaken his own people out of that deep security that oftentimes seizeth upon Psal 30. 5 6 7 8 9. Math. 25. 5. 2 Sam. 2. 7. 15. and Chap. 24 15 16 17. 2 Kings 14. 25. Math. 12. 40. Jonah 1. 1 2 3. them What deep security had seized upon David so that God was forced to make use of the bloody Sword and of the sweeping Pestilence to awaken him Jonah was a Prophet he was a Servant of the Lord he was a Type of Christ he was a good man his name Jonah signifies a Dove though he had but little of the Dove in him being as passionate a man of an honest man as you have lightly heard of saith Luther Now Jonah having contracted guilt upon his conscience by acting quite contrary to Gods royal Call what a desperate senseless stupidity and security had seized upon him what a spiritual lethargy was poor Jonah in not much unlike that of the Smith Dog whom neither thâ— hammers above him nor the sparks of fire falling round about him can awake Jonah was not in a slumber but in a sound heavy deep and dead sleep and what a wonder what a prodigie was here that in all this stir and tumult and danger the winds whiâ—â—ling and roaring the Sea working raging swelling frothing foaming and boiling like a pot the waves mounting up to Heaven and sinking down again to Hell as the Psalmist speaks the ship tumbling and tossing like a Tennis-ball the Mariners as stout fellows as they were surprized with fear and running up and down like men at their wits end like men that could not look pale death in the face with blood in their cheeks that yet Jonah should sleep and be as secure in that dreadful danger as if he had been in his own house sleeping on a bed of doune Oh the desperate security that may seize upon the best of Saints but this security God will cure in his Jonas's by some smart Tryal or by some heavy Judgment or other The Lethargy is best cured by a burning Ague Absolon 2 Sam. 14. 30. sends once or twice to Joab to come and speak with him but when he saw that Joab would not come he commands his corn-fields to be set on fire and this awakens him and fetches him with a witness So God by fiery afflictions and by burning up our comforts round about us awakens us and brings us to himself with a witness When Iron grows rusty we put it into the fire to purifie it and so when the people of God grow rusty and secure then the Lord brings them under fiery tryals to awaken them and to purifie them If Nero was so angry with Vespasian because he slept at his Musick how much more may the Lord be angry with all such as sleep and are secure under the most amazing and awakning Judgments But my hope and prayer is that the Lord has and will more and more graciously and effectually awaken all the wise slumbring Virgins upon whom this fiery Dispensation has past And therefore Thirdly In respect of his peoples sins God has several special ends that he aims at by all the fiery Tryals and smart Providences that he exercises them and others with As First God by these means designs a further and a fuller discovery of their sins In standing waters you cannot see the mud that lyes at the bottom of the Pool or Pond but Deut. 8. 2. when once the water is drawn away then it appears In times of prosperity there is a great deal of mud a great deal of Atheism unbelief discontent murmuring impatience passion pride c. that lyes at the bottom of mens hearts undiscovered Oh but when God shall once empty them of their Estates and burn up all their outward comforts and set them with Job upon the dunghil then the mud appears then a whole army of lusts discover themselves as we see in many this day whom you shall rarely find without tears in their eyes sighs in their hearts and complaints in their mouths Severe Providences are pills made purposely to clear the eye-sight 1 Kings 17. 18. And she said unto Elijah What have I to do with thee O thou man of God art thou come unto me to call my sin to remembrance and to slay my son If God had not taken away her son her sin had not been brought to remembrance O Sirs if God by this late dreadful Fire had not taken away your houses your goods your estates your trades many of your sins had not been brought to your remembrance though now you have lost most or all You may say with the Psalmist My Psal 51. 3. Turn to the Scriptures Gen. 42. 21. Jon. 4. 8 9. Jer. 9. 7. ult sins are ever before me my pride is ever before me my unbelief is ever before me my frowardness is ever before me my murmuring is ever before me my discontent is ever before me and my impatience is ever before me c. Good men never come to know how bad they are till they come to be exercised with severe Providences and smart Tryals It was the speech of a Holy man in a great sickness In thiâ— disease I have learned how great God is and what the evil of sin is I never knew to purpose what God was before nor what sin was before Afflictions are a Christians Glass in which they may run and read the greatness of God and the vileness of sin But Secondly By severe Providences and fiery Tryals God designs the preventing of sin Paul was one of the holiest men on earth called by some an earthly Angel and yet he needed a thorn in the flesh to prevent pride 2 Cor. 12. 7. And lest I should be exalted above measure through the abundance of the revelations there was given to me a thorn in the flesh the messenger of Satan to buffet me lest I should be exalted above measure Paul was in very great danger of being exalted above measure witness the doubling of those words in one verse Lest I should be exalted Lest I should be exalted Prudent Physicians sometimes give Physick to prevent diseases and so does the Physician of Souls as you may see by comparing the Scriptures in the Margine together The Job 33. 19-17 Chap. 34. 31 32. Job 40. 4
Ordinances in Sabbaths and in the Communion of Saints that once they had tasted and found In spiritual things many Citizens could taste no more sweetness then in the white of an Egg. Many in that great City had lost their Job 6. 6. spiritual appetite they had lost their stomachs they did not hunger and thirst after God and Christ and the Spirit and Grace and the Light of Gods Countenance and pure Ordinances and the Fellowship of the people of God as once they did Now is there any thing more contrary to the Nature of God the Works of God the Word of God the Glory of God then spiritual decays Oh the prayers and the praises that God loses by decayed Christians Ah how do decayed Christians grieve the strong and stumble the weak and strengthen the hands of the wicked and lay themselves open to divine displeasure Many in London did like Mandrobulus in Lucian who offered to his God the first year gold the second year silver and the third year nothing and therefore no wonder if God sent a fire amongst them But Fifthly Their non-improvement of the mercies and priviledges that they were surrounded with and their non-improvement of lesser and greater Judgments that God had formerly inflicted on them and theiâ— non improvement of their Estates to that height they should have done for the supply of them whose wants bonds necessities and miseries did call aloud for supplies many did something a few did much but all should have done more Sixthly Those unnatural heats fiery contests violent passions and sore divisions that have been amongst them may well work them to justifie the Lord in his fiery Dispensations towards them for a Wolf to worry a Lamb is usual but for one Lamb to worry another is unnatural Cant. 2. 16. for Christs lillies to be among thorns is common but for these lillies to become thorns and to tear and rend and fetch blood of one another is monstrous and strange The Contest that was between the Birds about the Rose that was found in the way was fatal to many of them and issued in the loss of the Rose at last Seventhly and lastly There were many in London who were so very secure and so excessively taken up with their worldly comforts contentments and enjoyments that they did not lay the afflictions of Joseph 1 so kindly 2. so Amos 6. 6. seriously 3. so affectionately 4. so readily 5. so frequently 6. so lamentingly and 7. so constantly to heart as they ought to have done Upon all these accounts how well does it become the Citizens of London to cry out the Lord is righteous the Lord is righteous in all his fiery Dispensations towards us But to prevent mistakes and that I may lay no heavier a load upon the people of God that truly feared him and that had and have a saving interest in him then is meet and that I may give no advantage to prophane persons to father the burning of the City of London wholly mainly or only upon the sins of the people of God give me leave therefore to propound these four Queries First Whether all these seven sins last cited or most of them can be justly charged upon the body of those sincere Christians who lived then in London and whose habitations are now burnt up Secondly Whether those of the people of God upon whom any of the fore-mentioned sins are chargeable have not before the City was burnt daily lamented bewailed and mourned over those sins that might have been charged upon them either by their own consciences or others Thirdly Where and how it doth appear by the blesed Scriptures that ever God sent so great a Judgment of Fire as was poured out upon London upon the account of the â—ins of those that truly feared him be it those seven that have been already specified or any others that can be now cleaâ—ly and justly proved against them Fourthly Whether there are not some other mens sins upon whom in the clear evidence of Scripture-light this heavy Judgment of Fire may be more clearly safely and fairly fixt then upon the sins of those who had set up God as the great Object of their fear Now in Answer to this last Query give me leave to say First That sin in the general brings the dreadful Judgment of Fire upon a people marks personal afflictions and â—yals may come upon the people of God for tryal and to shew the Soveraignty of God as in the case of Job whose Job 1. John 9. afflictions were for tryal and not for sin the same may be said of the man that was born blind But general Judgments such as this fiery Dispensation was never comes upon a people but upon the account of sin This is evident in my Text Isa 42. 24 25. God set Jacob and Israel on fire and burnt them round about but 't was because they would not walk in his ways neither were they obedient unto his Law Jer. 4. 4. Circumcise your selves to the Lord and take away the fore-skin of your heart ye men of Judah and inhabitants of Jerusalem lest my fury come forth like fire and burn that none can quench it because of the evil of your doings So Psal 107. 33 34. He turneth rivers into a wiâ—derness and the water-springs into dry ground a fruitful land into barrenness for the wickedness of them that dwell therein The very Country of Jury as Travellers report which flowed once with milk and honey is now for fifteen miles about Jerusalem like a Desart without grass tree or shrub Ah what ruines â—oth sin bring upon the most renowned Countries and Ciâ—ies that have been in the world such is the destructive nature of sin that it will first or last level the richest the strongest and the most glorious Cities in the world So the Prophet Amos tells us that 't is sin that brings Gods sorest punishments upon his people Amos 1. 3. For three transgressions of Damascus by which we are to understand the greatness of their iniquities and for four by which we are to understand the multitude of their transgressions I will not turn away the punishment thereof the same is said of Gaza verse 6. and of Tyrus verse 9. and of Edom verse 11. and of Ammon verse 13. and of Moab Chap. 2. 1. and of Judah verse 4. and of Israel verse 6. Now 't is very observable of every one of these that when God threatens to punish them for the greatness of their iniquities and for the multitude of their transgressions he doth particularly threaten to send a fire among them to consume the houses and the Palaces of their Cities so he doth to Damascus Amos 1. 4. But I will send a fire into the house of Hazael which shall devour the Palaces of Ben-hadad So he doth to Gaza verse 7. But I will send a fire on the Wall of Gaza which shall devour the Palaces thereof So he doth to Tyrus verse 10. But I
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
lye Rev. 14. 5. And in their mouth was found no guile for they are without fault before the Throne of God Now upon this account also I dare not charge the trade of lying upon thosâ— gracious Souls that feared the Lord within or without the Walls of London before it was turned into a ruinous heap But Eighthly and lastly Lyars are reckoned amongst the basest and the worst of sinners that you read of in all the Book of God Levit. 19. 11. Ye shall not steal neither deal falsely neither lye one to another Prov. 6. 16 17 18 19. These six things doth the Lord hate yea seven are an abomination to him A proud look a lying tongue and hands that shed innocent blood An heart that deviseth wicked imaginations feeâ— that be swift in running to mischief A false witness that speaketh lyes and him that soweth discord among brethren So the Apostle Paul setting down a Catalogue of the basest and worst of sinners he ranks lyars in the rere of them 1 Tim. 1. 9 10. Knowing this that the law is not made for a righteous man but for the lawless and disobedient for the ungodly and for sinners for unholy and prophane for murderers of fathers and murderers of mothers for man-slayers For whoremongers for them that defile themselves with mankind for men-stealers for lyars for perjured persons So John numbers them amongst the damned crew Rev. 21. 8. That shall be sent to hell and that must perish for ever Rev. 21. 8. But the fearful and unbelieving and the abominable and murtherers and whoremongers and sorcerers and idolaters and all lyars shall have their part in the lake which burneth with fire and brimstone which is the second death In this Catalogue of the damned crew the fearful are placed in the Front and the lyars in the Rere See once more how the Holy Ghost couples lyars Rev. 22. 15. For without are dogs and sorcerers and murtherers and whoremongers and idolaters and whosoever loveth and maketh a lye Thus you see in all these Scriptures that lyars are numbred up among the rabble of the most desperate and deplorable Wretches that are in all the world and therefore upon this account also I cannot charge the trade of lying upon them that feared the Lord whose habitations were once within or without the Walls of London The eighth sin that brings the Judgment of Fire is mens giving themselves over to fornication and going after strange flesh Jude 7. Even as Sodom and Gomorrah and the Cities about them in like manner giving themselves over to fornication and going after strange flesh are set forth for an example suffering the vengeance of eternal fire In these words there are these three things observable First The places punished and they are Sodom and Gomorrah and the Cities about them which were Admah and Zeboim Egesippus and Stephanus say that ten Cities were destroyed Deut. 29. 23. Hos 11. 8. and some say thirteen Cities were destroyed when Sodom was destroyed but these things I shall not impose upon you as Articles of Faith The overthrow of Sodom and Gomorrah and the Cities about them was total both in respect of the Inhabitants and the places themselves their sin was universal and their punishment was as universal That pride idleness and fulness of bread that is charged upon them by the Prophet Ezekiel did usher in those abominable Ezek. 16. 49 50. wickednesses that laid all waste and desolate Secondly The sins that brought these punishments viz. The giving themselves over to fornication and going after strange flesh The first is Giving themselves over to fornication Now the word Fornication is not to be taken properly and strictly for that act of uncleanness that is often committed between persons unmarried but it is here to be taken for all sorts of carnal uncleanness The Heathen thought fornication no vice and therefore they made it a common custom and were wont to pray thus The Gods increase the number of the Harlots The second sin that is charged upon them is Their going after strange flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another flesh as the words in the Original run The Apostle in this modest and covert expression Going after strange flesh or other flesh or another flesh doth hint to us their monstrous and unlawful lusts that were against the Course Light and Law of Nature they gave themselves up to such filthiness as is scarce to be named among men they went after other flesh then what Nature or the God of Nature had appointed The Gen. 2. 21. ult great God never appointed that male and male but only that male and female should be one flesh 't is impossible that man and man in that execrable act should make one flesh as man and woman do The flesh of a male to a male must needs be another flesh The Apostle Paul expresseth their filthiness thus For even their women did change the natural Rom. 1. 26 27. use into that which is against nature and likewise also the men leaving the natural use of the women burned in their lust one toward another men with men working that which is unseemly Chrysostom well observes on these words that whereas by Gods Ordinance in lawful copulation by Marriage two became one flesh both Sexes were joyned together in one by Sodomitical uncleanness the same flesh is divided into two men with men working uncleanness as with women of one Sex making as it were two The Genâ—iâ—es had left the God of Nature and therefore the Lord in his just Judgment left them to leave the order of Nature and so to cast scorn and comtempt upon the whole humane Nature Again There is another sort of pollution by strange flesh Levit. 18. 23. and that is a carnal joyning of a man with a beast which is prohibited Neither shalt thâ—u lye with any beast Oh what a sink of sin is in the nature of man the heart of man And as this pollution is prohibited so 't is punished with death And Chap. 20. 15. if a man lye with a beast he shall surely be put to death and ye shall slay the beast The Lord to shew the horridness and the hainousness of this beastly sin commands that even the poor harmless innocent beast that is neither capable of sin nor of provoking or enticing man to sin must be put to death Oh how great is that pollution that pollutes the very beasts and that makes the unclean more unclean and that doth debase the beast below a beast Now to this sort of pollution the beastly Sodomites had without doubt given up themselves The third thing observable in the words is the severity of their punishment Suffering the vengeance of eternal fire We commonly say that fire and water have no mercy and we have frequently experienced the truth of that saying When God would give the world a proof of his greatest severity against notorious sinners and notorious sins he doth it
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
was he seen to speak to any one but still as it were studying of some speech he cryed Wo wo unto Jerusalem Thus for four years space say some for seven years and five moneths saith Josephus his voice never waxed hoarse nor weary till in the time of the Siege beholding what he fore-told them as he was walking upon the Walls crying Wo to Jerusalem wo to the Temple wo to all the People he added and wo to my self and as soon as the words were out of his mouth a stone came out of an Engine from the Camp that dashed out his brains These Prodigies were fore runners of Jerusalems desolation What Comets what Blazing Starrs what sheets of fire have been seen flye over London and what flames of fire have been seen over the City a little before it was laid in ashes I shall not now insist upon Certainly when a consuming fire shall be ushered in by other dreadful Judgements and amazing Prodigies it highly concerns us to set down and mourn But Secondly Who can look upon London as an Ancient City as a City of great Antiquity and not mourn over the ruines of it Our Chronologers affirm that the City hath stood Isa 23. 7. Jer. 5. 15. two thousand seven hundred and seventy odd years 'T is recorded by some that the foundation of London was laid in the year of the world 2862. London by some Antiquaries is called Troynovant as having been first founded by the Trojans London is thought by some to be Antienter than Rome That London was a very ancient City might several wayes be made good but what should I spend time to prove that which every one is ready to grant Josephus Josâ—ph p. 745. speaking of Jerusalem saith That David the King of the Jews having driven out the Caneans gave it unto his people to be inhabited and after four hundred threescore and four years and three moneths it was destroyed by the Babylonians And from King David who was the first Jew that reigned there untill the time that Titus destroyed it were a thousand one hundred seventy and nine years and from the time that it was first erected until it was by him destroyed were two thousand one hundred and seventy seven years yet neither the Antiquity nor riches nor the fame thereof now spread all over the world nor the glory of Religion did any thing profit or hinder it from being destroyed So it was neither the Antiquity nor the Riches nor the Fame nor the Greatness nor the Beauty nor the Glory nor the Religion that was there profest that could prevent Londons being turned into a Chaos in four dayes tim London that had been climbing up to its Meridian of worldly greatness and glory above two thousand years how is she made desolate in a few dayes and of a glorious City become a ruinous heap Physitians make the threescore and third year of a mans life a dangerous climacterical year to the Body Natural and Statists make the five hundreth year of a City or Kingdom as dangerous to the Body Politick beyond which say they Cities and Kingdoms cannot stand But Jerusalem and London and many other Cities have stood much longer and yet in the end have been laid desolate Now what true English-man can look upon Londons Antiquity and not mourn to see so antient a City turned into a ruinous heap But Thirdly What true English-man did ever look upon London as an honourable City as a renowned City as a glorious City that will not now mourn to see London laid in ashes London was one of the wonders of the world London was the Queen City the crowning City of the Land a City as Isa 23. 8. 'T is an Italiaâ— Proverb He who hath not seen Venice will not believe and he who hath not lived â—ometime there doth not understand what a City it is I shall leave the Application to the prudent Reader famous as most Cities for worldly grandeur and glory yea a City more famous and glorious than any City under Heaven for Gospel light and for the power of Religion and real holiness Psal 76. 1 2. In Judah is God known his name is great in Israel In Salem also is his Tabernacle and his dwelling place in Zion In London was God known his name was great in London and in London also was his Tabernacle and his dwelling place And as God was known in Judah not only by his word but also by his glorious works so God was known in London not only by his word but also by his glorious works And as God was known in Judah first by the multitude of his mercies but afterwards by the severity of his Judgements so God was known in London first by the multitude of his mercies but afterwards by the severity of his Judgements witness the sweeping Pestilence and the devouring fire that he sent amongst us And as God was known in Judah first by lesser Judgements and then by greater for he first lasht them with Rods and then with Scourges and at last with Scorpions so God was first known in London by lesser Judgements witness the Violent Agues strange Feavours Small Pox and small fires that broke forth in several places of the City and Suburbs but these having no kind no effectual operation upon us God at last made himself known in the midst of us by such a Pestilence and by such a Fire that the like was never known in that City before We were once the objects of his noble favours but we made our selves at last the subjects of his fury And as the Philosopher tells us corruptio optimi est pâ—ssima or as we find that the sweetest Wines become the tartest Vinegar so Gods heavenly favours and indulgencies being long abused they at last turned into storms of Wrath and Vengeance What English man did look upon Psal 101. 8. Isa 60. 14. Psal 48. 1. 8 c. Neh. 11. 1. Isa 18. 52. Dan. 1. 9. 24 London as the City of the great God as a holy City as that City wherein God was as gloriously made known and wherein Christ was as much exalted and Religion was as highly prized as in any part of the world beside and not mourn over it now 't is laid desolate 'T was long since said of Athens and Sparta that they were the eyes of Greece Was not London the eyes of England And who then can but weep to see those eyes put out Great and populous Cities are Look what the face is to the body that London was to England the beauty and glory of it as it were the eyes of the Earth and when these eyes are lost who can but sit down and sigh and mourn London was the joyous City of our Solemnities it was the Royal Chamber of the King of Kings it was the Mart of Nations it was the lofty City it was the top gallant of all our glory Now who can but shed tears to see this City laid even
they that Lam. 4. 5. were brought up in Scarlet embraced dunghills They were scattered among the Heathen who did mock at their Sabbaths and Chap. 1. who trod their mighty men under foot yea they sought their bread with the peril of their lives And yet saith the Prophet Why Chap 5. 9. doth the living man complain Though City and Temple and Goods and Estates were all consumed in the flames yet some had their lives for a prâ—y And upon that very account they ought not to complain God might have â—urnâ—d them into ashes as he had turned their houses into â—shes and it was meer Grace that he did not which the Church wisely and ingeniously observes when she saith It is of the Lords mercy that we are not consumed She doth Chap. 3. â—2 not say 't is of the Lords mercy that our houses are not consumed but 't is of the Lords mercy that we are not consumed nor she doâ— not say 't is of the Lords mercy that our goods are not consumed but 't is of the Lords mercy that we are not consum d The Church saw mercy much mercy tender mercy yea bowels of mercy as the word there imports that a remnant had their lives given them when their City and Substance was turned into ashes O Sirs others have lost their goods and their lives together and 't is miraculous mercy that you haâ—'t when mens wits were puzzel'd their hearts discouraged and their industry tirâ—d out When the wind was at the highest and the fire at the hottest and the hopes of most at the lowest that then you should be as brands pluckt out of the fire was glorious mercy c. In the Reign of Achmâ—t the eighth Emperor of the Turks Knolles his General History of the Turks p. 1244. a great fire arose in the City of Constantinople wherein many both men and women perished with above five hundred Shops and Ware-houses full of rich Merchandize most of which belonged unto the Jews of whom almost two hundred are said to be burnt These lost their goods and their lives together but so have not you the greater obligâ—tion lyes upon you both to think well of God and to speak well of God and to lay out your lives to the uttermost for God Certain Tartars at Constantinople in their insolency set fire upon a certain Jews house whereof arose such a terrible Knolles pag. 1266. fire as bâ—rnt not only many houses but a great many of the Jews themselves Here lives and estates went together Though Out-landish hands have set our City our houses on fire yet God has prâ—served our lives in the midst of the flames and this is a mercy more worth than all we have lost c. There was a stately Palace in Jerusalem that Solâ—mon had built which joyned near to the Temple this Palace Josephus the Jews abundantly anointed all over with Brimstone and Pitch so that when the Romans pursued the Jews unto this Palace they entered the Palace â—fter the Jews who went ouâ— again another way and shut up the Palace and set fire on the Gates which they had before anointed with Brimstone and Pitch and straight way the side walls of the house and the whole building began to be on a light fire so that the Romans had no way to escape because the fire compassed the house on every side The Jews also stood round about the Palace with their drawn Swords to cut off any that should attempt to escape the flames Now there was two and twenty thousand of the Romans destroyed in this fire Titus hearing the lamentable cry of the Romans that were compassed about in flames of fire made speed with all his Army to come and rescue them but the fire burnt so vehemently that he could save none of them Upon which Titus and his Army wept bitterly O Sirs when London was in flames if men of a Romish faith had compassed the City round about with their drawn Swords that none should have escaped the furious flames how dreadfull would such a day have been Whether such a thing was intended or designed and by any strange Providence prevented we shall know in the fittest season Numantium a City in Spain being besieged by the Romans and after it had born the brunt of War along time and made many desperate Sallies upon their enemies and were almost consumed with famine rather than they would bow their necks to the Roman yoke they barred their Gates and set all on fire and so burned themselves in the flames of their City that so they might leave the enemy nothing but ashes for his prey and triumph Here City and Citizens are destroyed together and 't is infinite mercy that this was not the fate the doom of the Citizens of London They and their City might have fallen together but God was good and a very present help in time of trouble O Sirs if not only your houses Psal 46. your shops your goods your wares but also your persons had been enclosed with flames and no possibility of escape how dreadful would the fire have been then O what tongue can express or heart conceive the sighs the groans the cryes the tears the gashful looks the horrible shrieks the dreadful amazement and the matchless astonishment that would have been upon all sorts and ranks of people that had been compassed round about with flames and could see no door of deliverance open to them O what a mercy is it that we are yet alive though we are stript of many comforts and contentments which formerly we have enjoyed Now here give me leave to open my self a little in these following particulars First What a mercy was this to all unregenerate and unconverted persons that they have had their lives for a Austin saith that he would not be a wicked man one half hour for all the world because he might die in that half hour and then he was undone for ever prey when London was in flames Had God by the flames or any other accident put an end to their natural dayes they might at this time have been a Rolling up and down in unquenchable flames Sinners Sinners the greatest weights hang upon the smallest Wyars Eternity Eternity depends upon your improvement of that time that life and those seasons and opportunities of Grace that yet you do enjoy That Rabbi hit it who said Nemo est cui non sit hora suâ— Every man hath his hour He who overslips that season may never meet with the like again all his dayes O Sirs to have a little more time to believe to repent to secure your interest iâ— Christ a changed nature a sanctified frame of heart a pardon in the bosom is a mercy more worth than ten thousand worlds To have a little more time to make your calling and election sure and to get the New Name and 2 Pet 1. 10. Rev. 2. 17. Heb. 11. 10. Chap. 12. 28. 1
Pet. 1. 4. 2 Cor. 5. 1. 2 Tim. 4. 8. Rev. 2. 10. James 1. 1â— 1 Pet. 5. 4. White Stone that none knows but those that are the favourites of Heaven To have time to make sure a City that hath foundations a Kindgom that shakes not Riches that corrupt not an inheritance that â—adeth not away a house not made with hands but one eternal in the heavens To have time to make sure to your selves a Crown of Righteousness a Crown of Life a Crown of Glory a Crown of immortality are mercies bâ—yond all the expressions and above all the valuations of the Sons of men The Poets paint Time with wings to shew the volubility and swiftness of it Sumptus pretiocissimus tempus time is of precious Sophocles Phocilides cost saith Theophrastus Know time lose not a minute saith Pittacus Aelian gives this testimony of the Lacedaemonians That they were hugely covetous of their time spending it all about necessary things and suffering no Citizen either to be idle or play Titus Vespasian having spent a day without doing Suetonius any man any good as he sate at Supper he uttered this memorable and praise worthy Apothegme Amici diem perdidi My friends I have lost a day O Sirs will not these poor Heathens rise in Jâ—dgement against all those that trifle and fool and sin away their precious time Take heed of crying cras cras to morrow to morrow O play not the Courtier with your precious souls the Courtier doth all things late he rises late and dines late and supps late and goes to bed late and repents late Remember that Manna must be gathered in the morning The Orient Pearl is generated of the morning dew There is nothing puts a more serious frame into a mans Spirit than to know the worth of his time 'T is very dangerous putting off that to another day which must be done to day or else undone to morrow Nunc aut nunquam Now or Never was the saying of old If not done now it may never be done and then undone for ever Eternity depends on this moment of time What Beroaldus speakâ— of a Fool who cried out Oh Repentance Râ—pentance where aâ—t thou where art thou Repentance would not many a man give for a day when it is a day too late Whilst many blind Sodomites have been groping to find a door of hope God has rained Hell out of Heaven upon them The seasons of Grace are not under your locks and keyes Many thousand poor sinners have lost their seasons and their souls together Judas repented and Esau mourned but neither timely nor truly and therefore they perished to all eternity The damned in Hell may weep their eyes out of their heads but they can never weep sin out of their souls nor their souls out of Hell c. O that the flames of London might be so sanctified to every poor sinner who have had their lives for a prey in that doleful day that they may no longer neglect those precious seasons and opportunities of Grace that yet are continued to them lest God should swear in his wrath that they should never Heb. 2. 3. Heb. 3. 18. enter into his rest O Sirs yet you have a world of gracious opportunities and O that God would give you that heavenly wisdom that you may never neglect one gracious opportunity though it were to gain a whole world God by giving you your lives in the midst of those furious and amazing flames has given you time and opportunity to secure the internal and the eternal welfare of your precious and immortal souls which is a mercy that can never bâ— sufficiently prized or improved But Secondly What a mercy was this to poor doubting staggering Christians that they have had their lives for a prey when London was in flames For by this means they have gained time to pray down their doubts and to argue down their doubts and to wrestle and weep down their doubts c. Christ ascended to Heaven in a cloud and the Angel ascended Acts 1. 9 10. Judg. 14. 20. to Heaven in the flame of the Altar 'T is ten to one out this had been the case of many doubting trembling Christians had they dyed when London was in flames I know 't is good getting to Heaven any way though it be in a whirlewind of affliction or in a fiery Chariot of temptation or in the flames of Persecution or in a cloud of fears doubts and darkness but yet that man is more happy that gets to Heaven in a quiet calm of inward peace and The whole Scripture saith Luther doth principally aim at this thing that we should not doubt but that we should hope that we should trust and that we should believe that God is a merciful a bountiful a gracious and patient God to his people in the fair Sunshine of joy and assurance 'T is a good thing for a man to get into a safe Harbour though it be in a Winter night and through many Storms and tempests hazards dangers and deaths with the loss of Masts Cables and Anchors but yet he is more happy that gets into a safe Harbour in a clear calm fair Sun-shiny day top and top-gallant and with Colours flying and Trumpets sounding The prudent Reader knows how to apply it O that al poor doubting Christians would seriously lay this to heart viz. That for them to have time to have their judgements and understandings enlightned their doubts resolved their objections answered their consciences setled and their souls assured that all is well and shall be for ever well between God and them is a mercy more worth than all the world But Thirdly What a mercy was this to poor languishing declining and decaying Christians that they have had their lives for a prey when London was in flames There werâ— a great many in London who were fallen from their first love and whose Sun was set in a cloud There were many whose Graces were languishing whose comforts were declining Rev. 2. 4. whose souls were withered and whose communion with God was greatly impaired Many within and without the Walls of London had a Worm knawing at the root of their Graces they had lost their spiritual rellish of God of Christ of Ordinances as dying men lose their rellish Dying men can rellish nothing they sip or eat or drink they had lost theâ—â— spiritual strength and they knew it not as Sampson had lost hâ—s natural strength and knew it not O what an Image of deaâ—â— Judg. 16. 20. was upon their highest professions Now for these men to livâ— for these men to have time to get their Graces repaired their comforts revived their spiritual strength restored their soulâ— fatned and their communion with God raised O what a matchless what an incomparable mercy is this But Fourthly What a mercy was this to poor clouded deserted and benighted Christians that they have had their lives for a prey when London
vessels of Honour Commonly the most afflicted Christians are the most golden Christians Zechary 13. 9 And I will bring the third part through the fire and will refine them as silver is refined and will try them as gold is tried they shall call on my name and I will hear them I will say it is my people and they shall say the Lord is my God The fire of London was rather Physick than Poison there was more of a Paternal chastisement than there was of an extirpating vengeance in it and therefore certainly it shall work well it shall issue well The ninth Support to bear up the hearts of the people of God under the late fiery dispensation is this viz. That there was a great mixture of mercy in that dreadful Judgement of fire that has turned London into a ruinous heap At the final destruction of Jerusalem there was not one stone left upon Luke 19. 41. 45. another This might have been thy case O London had not mercy triumphed over Justice and over all the plots and designs of men Though many thousand houses are destroyed yet to the praise of free grace many thousand houses in the City and Suburbs have been preserved from the rage and violence of the flames What a mercy wâ—s that that Zâ—ar should be standing when Sodom was laid in ashâ—s Gen. 19. And what a mercy was this that your houses should be standing when so many thousand houses have been laid desolate Is more than a third part of the Ciâ—y destroyed by fire Wâ—y the whole City might have been destroyed by fire and all the Suburbs round about it But in the midst of wrath God has remembred mercy in the midst of great seveâ—ity Psalm 136. 23. God has exercised great clemency Had the fire come on with that rage fury and triumph as to have laid both City and Subâ—rbs level we must have said with thâ— Church The Lâ—rd is â—ighteous Had the three Children their Songs Lam. 1. 18. in the midst of the fiery Furnace and why should not they have their Songs of praise whose housâ—s by a miraculous Providenâ—e were preserved in the miâ—st oâ— Londons flames O Sirs what a mixture of mercy was there in this fiery calamity that all your lives should be spared and that many of your houses should be preserved and that much of your goods your wares your commodâ—ties shouâ—d be snatcht as so many fire-brands out of the fire If ever there were an obligation put upon a people to cry Grace Grace Grace the Lord has put one upon you wâ—o hâ—ve bâ—â—n shâ—â—â—rs in that mixture of mercy that God has exâ—ended to â—he many thousand sufferers by Lâ—ndons flames Had this Jâ—dgement of fire been inflâ—cted when tâ—e raging Pâ—stilence swâ—pt away some thousands every Week and when he City was even left naked as to her inhabâ—tants and when the whole Nation Josh 2. 9 10 11. was under a dreaâ—ful â—â—ar â—reâ—bling anâ— dâ—smayedness of spirit might there not have been far greater desolations both of houses goods and lives in the midst of us Had God conâ—ended with London by Pesâ—ilence and fire at once who would â—â—ve lodged your persons in their beds or your goods in heir Barns Had these two dreadful Judgements met Londoners would have met with but few frienâ—s in the world Well when I look upon Londons sins and deserts on the onâ— hand and upon the principles old hatred plots designs rage and wrath of some malicious persons on the other Ezek. 25. 15. hand instead of wondering that so much of the City and Suburbs is destroyed I rather wonder that any one house Tacitus writing of Rome saith Sâ—quituâ— clades omâ—ibus quid â—bi pâ—r violâ—â—â—iam igâ—ium accideraâ— gravior atque aâ—â—oior Aâ—â—al lib. 15. p. â—91 It was rich mercy that it was not so wiâ—h Loâ—don in the City or Suburbs is preserved Whilst London was in flames and all men under a high distraction and all tâ—ings in a sad confusion a secret subtle designing powerful enemy mâ—ght have risen up in the midst of you that might have spoiled your goods ravâ—shed your wives defloured your daughters and after all this have sheathed their swords in all your bowels and in that it fell not out thus what cause have Londâ—ners to bow for ever before preventing and restraining Grace Since the creation of the world God has never been so severe in the execution of his most dreadful Judgements as not to remember mercy in the midst of wrath When he drowned the old world who before were drowned in lusts and pleasures he extended mercy to Noah and his family When he rained Hell out of Heaven upon Sodom and Gomorrah turning those rich and pleasant Gen. 19. Cities into ruinous heaps he gave Lot and his Daughters their lives for a prey And when by fire and sword he had made Jerusalem a dreadful spectacle of his wrath and vengeance Isa 6. 11 12 13. Jer. 5. 10. 18. yet then a remnant did escape This truth we Citizens have experienced or else we and our all before this day had been destroyed Every Citizen should have this Motto written in characters of Gold on his fore-head It is of Lam. 3. 22. the Lords mercies that we are not consumed God might have made London like Sodom and Gomorrah but in the day of his anger some beams of his favour darted forth upon your London By which means the hopes of some are so far revived as to expect that London yet may be re-built and blest That 's a dreadful word When he begins he will make an end 1 Sam. 3. 12. Jer. 4. 4. Chap. 21. 12. and the fire of his wrath shall burn and none shall quench it These eradicating Judgements had certainly fallen upon London had not the Lord in the midst of his fury remembred mercy If the Lord had not been on our side may London now Psalm 124. 1 2 3. say if the Lord had not been on our side when the fire rose up against us then the fire had swallowed us up quick when its rage was kindled against us Doubtless God ne-never mingled a cup of wrath with more mercy than this Tâ—ough the fire of London was a very great and dreadful fire yet it was not so great nor so dreadful a fire as that of Sâ—dom and Gomorrah was for that fire of Sodom and Gomâ—rrah First It was a miraculous fire a fire that was besides beyond and against the course of Nature Gen. 19. 24. Then They sinned agaâ—nâ—t the light and course of nature and theâ—efore they were destroyâ—d against the course of nature by fire from Heaven the Lord rained upon Sodom and Gomorrah brimstone and fire frâ—m the Lord out of Heaven Fire mingled with brimstone hath bâ—en found 1. Most obnoxious to the eyâ—s 2. Most loathsome to the smell And 3. Most fierce in burning He hit the mark who speaking of fire and brimâ—â—one sâ—id
commanded six dayes to labour were also commanded to offer Morning and Evening Sacrifice daily They had their Morning Sacrifice when they entred upon their work and they had their Evening Sacrifice when they ended their work Their particular callings did not steal away their hearts from their general callings The Jews divided the day into three parts the first ad Tephilla orationem Wâ—emse Mor. Law p. 223. to prayer the second ad Torah legem for the reading of the Law the third ad Malacha opus for the works of their lawful callings Although they were dayes appointed for work yet they gave God his part they gave God a share of them every day God who is the Lord of all time hath reserved to himself a part of our time every day And therefore mens particular callings ought to give way to their general calling But alas before London was in flames many mens Oh that I could not say most mens particular callings swallowed up their general calling The noise is such in a Mill as hinders all intercourse betwen man and man So many of the burnt Citizens had such a multitude of worldly businesses lying upon their hands and that made such a noise as that all intercourse between God and them was hindered Seneca one of the most refined Heathens could say I do not give but only lend my self to my business I am afraid this Heathen will one day rise in Judgement against those burnt Citizens who have not lended themselves to their business but wholly given up themselves to their business as if they had no God to honour no souls to save no Hell to escape nor no Heaven to make sure But Fourthly Job lost all and recovered all again he lost a fair estate and God doubles his estate to him So David Compare the first and last Chapters of Job together lâ—st all and recovered all again 1 Sam. 30. 18. And David recovered all that the Amalakites had carried away and David rescued his two wives Ver. 19. And there was nothing lacking to them neither small nor great neither Sons nor Daughters neither spoil nor any thing that they had taken to them David recovered all Here the end was better than the beginning but the contrary befell the Amalekites who a little before had framed Comoedies out of poor Ziklags Tragoedies In the beginning of the Chapter you may see that David had lost all that ever he had in the world All the spoil that he Verse 1 2 3 4 5. had taken from others were gone his Corn gone his Cattel gone his Wives gone and his City burnt with fire and turned into a ruinous heap so that he had not a house a habitation in all the world to put his head in he had nothing left him but a poor grieved madded and enraged Army The people spâ—ke of stoning of him but what Verse 6. was the event now why David recovers all again O Sirs when a Christian is in greatest distress when he hath Remember that of Zeno who said he never sailed better than when he suffered shipwrack lost all when he is not worth one penny in all the world yet then he hath a God to go to at last David encouraged himself in the Lord his God A Christians case is never so desperate but he hat still a God to go to When a Christian has lost all the best way to recover all again is to encourage himself in the Lord his God God sometimes stripâ— his people of outward mercies and then restores to them again those very mercies that he had stript them off I have read a story of a poor man that God served fâ—ithfully and yet was oppressed cruelly having all his goods taken from him by an exacting Knight whereupon in a melancholy humour he perswaded himself that God was dead who had formerly been so faithful to him and now as he thought had left him It so fell out that an old man met him and desired him to deliver a Letter into the hands of his oppressor upon the receipt and perusal of which the Knight was so convinced that immediately he confessed his fault and restored the poor man his goods which made the poor man say Now I see that God may seem to sleep but can never dye If God has taken away all yet remember that God has a thousand thousand wayes to make up all thy losses to thee which thou knowest not of therefore do'nt murmur don't fret do'nt faint nor do'nt limit the Holy One of Israel If thou madest no improvement of thy house thy estate thy Trade then 't is thy wisdom and thy work rather to be displeased with thy self for thy non improvement of mercies than to be discontented at that hand of Heaven that hath deprived thee of thy mercies Remember Oh ye burnt Citizens of London that you are not the first that have lost your all Besides the instances already cited you must remember what they suffered in the tenth and eleventh Chapters of the Hebrews and you must remember that in the Ten Persecutions many thousands of the people of God were stript of their all and so were very many also in the Marian dayes who shrugs or complains of a common Lot It was grace upon the Throne that thou enjoyedst thy house thy estate thy Trade so long and therefore it concerns thee to be rather thankful that thy mercies were continued so long unto thee than to murmur because thou art now stript of all But Fifthly When all is gone yet mercy may be near and thou not see it When Hagars Bottle was empty the Well Gen. 21. 19. of Water was near though she saw it not Mercies many times are never nearer to us than when with Hagar we sit down and weep because our bottle is empty because our streams of mercy are dried up The Well was there before but she saw it not till her eyes were â—pened Though mercy be near though it be even at the door yet till the great God shall irradiate both the Organ and the object we can neither see our mercies nor suck the breasts of mercy Christ the spring of mercy the fountain of mercy was near the Disciples yea he talked with the Disciples and yet they Luke 24. 15. knew him not Look as dangers are nearest to wicked men when they see them not when they fear them not As Haman Esther 6. was nearest the Gallows when he thought himself the only man that the King would honour And so when Sisâ—ra dreamed of a Kingdom Jael was near with her Hammer Judges 4. and her Nail ready to fasten him to the ground And so when Agag said Surely the bitterness of death is past Samuel 1 Sam. 15 32 33. stood ready with his drawn Sword to cut him in pieces in Gilgal before the Lord. So when Pharaoh said They are entangled Exod. 14. 3 Cha. 15. 9. 10. in the Land the Wilderness hath shut
them in I will pursue I will overtake I will divide the spoil my lust shall be satisfied upon them I will draw my Sword my hand shall destroy them But presently God blows with his Wind and the Sea covered them and they sank as Lead in the mighty Waters Soon after Sennacherib had sent a Blasphemous Leâ—ter to King Hezâ—kiah The Angel of the Lord went forth and smote in the Camp of the Assyrians a hundred and fourscore and five thousand and when they arose early in the morning behold Isaiah 37. they were all dead corpse and within five and fifty dayes after Sennacherib himself was butchered by his own Sons No Tobit 1. 21. sooner had the people as prophane Sycophants applauded Herod and given him the honour due to God but he was smitten by the Angel of the Lord or eaten up of Worms or with Vetmin with Lice as his Grand-father Herod had Act. 12. â—2 23. been before him Roffâ—nsis had a Cardinâ—ls Hat sent him but his head was cut off bâ—fore it came the Ax was nearer his head than his Hat The Heathen Hâ—storian could not but observe that as soon as Alexander the Great hâ—d summoned a Parliament before him of the world he was summoned himself by death to appear before God in the other world Now as you see by these instances that dangers are nearest the wicked when they see them not when they fear them not So mercies are very near to the people of God when they see them not when they expect them not The Israelites found it so in Asa his time and in Jebasaphats time Psal 126. 2 3. 2 Chron. 14. Chap. 20. Exod. 15. 2 Kings 19. Esther 6. 8. 1 Kings 17. 12 13 14 15 16. and in Pharaohs time and in Hezekiahs time and in Esthers time and in the time of the Judges as is evident throughout the Book of Judges When there was but a handful of Meal in the Barrel and a little Oyl in the Cruze supply was at hand Her Barrel and Cruze had no bottom who out of a little gave a little In all the Ages of the world God has made that word good Isa 41. 17. When the poor and needy seek water and there is none and their tongue saileth for thirst I the Lord will hear them I the God of Israel will not forsake them Verse 18. I will open Rivers in high places and Fountains in the midst of the Valleys I will make the Wilderness a pool of water and the dry land springs of water Chrysostome observes That 't is very delightful to the Mother to have her breasts drawn Oh how much more then is it delightful to God to have his breasts of mercy drawn O Sirs look as many times the Mothers breasts are drawn and near the Child though the Child sees them not so Gods breasts of mercy are many times drawn and near his people and yet they see them not Geographers wriâ—e that the City of Syracuse in Sicily is so curiously scituated that the Sun is never out of sight Certainly the mercies of God are never out of sight though sometimes the people of God are so clouded and benighted that they can't see their mercies though they are near them yea though they stand before them But Sixthly I answer That God many times by taking away some outward mercies comforts and contentments dos but make way for greater and better mercies to come in the room of those he has taken away He took from David an Psa 71. 20 21. Absalom and gave him a Solomon he took from him a scoffing Michal and gave him a prudent Abagail He took Gen. 24. 67. away from Isaac his Mother Sarah and made up his loss by giving of him Rebeckah to wife He took away much from Job but laid twice as much in the room of all the mercies that he had stript him off The Lord many times takes away small mercies to make room for greater mercies and many times takes away great mercies to make room for greater mercies yea the greatest of mercies But Seventhly and lastly Though thou hast lost all thy outward comforts in this world yet if thou art a believer there are ten choice Jewels that thou shalt never that thou canst never lose 1. Thou shalt never totally or finally lose thy God Hosea 2. 19 20. 2. Thou shalt never lose thy interest in Christ Whatever thy outward losses are yet thy interest in Christ still holds good Rom. 8. 33. ult 3. Thou shalt never lose the Spirit of Grace John 14. 16. And I will pray the Father and he shall give you another Comforter that he may abide with you for ever 4. Thou shalt never lose the seed of Grace the habits of Grace 1 John 3. 9. Whosoever is born of God doth not commit sin that is doth not give himself over to a voluntary serving 1 Cor. 1. 8. Luke 22. 32. of sin he dos not make a Trade of sin he sins not totally finally maliciously habitually studiously resolutely wilfully delightfully deadly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he dos not make it his work to sin he cannot follow his lusts as a work-man follows his Trade for his seed remaineth in him The seed of God the seed of Grace is an abiding seed 5. Thou shalt never lose the forgiveness of thy sins though thou maist lose the sense and assurance of thy forgiveness Jer. 31. 34. For I will forgive their iniquity and remember their sin no more Mich. 7. 19. 6. Thou shalt never lose thy interest in the Covenant of Grace Psal 89. 30. 35. Jer. 31. 31. 38. Isâ— 54. 10. Once in Covenant and for ever in Covenant 7. Thou shalt never lose thy union with Christ John 15 1. 6. In John 17. Christ prayed that we might be one as he and his Father are one not essentially nor personally but spiritually so as no other creature is united to God There can be no Divorce between Christ and the believing soul Christ hates putting away Sin may for a time seemingly separate Mal. 2. 16. between Christ and the believer but it can never finally separate between Christ and the Believer Look as it is impossible for the Leaven that is in the Dough to be separated from the Dough after it is once mixed for it turneth Luther the nature of the Dough into it self so it is impossible for the Saints ever to be separated from Christ for Christ is in the Saints as nearly and as really as the Leaven is in the very Dough. Christ and believers are so incorporated as if Christ and they were one lump Our nature is now joyned to God by the indissolvable tye of the Hypostatical Union in the second Person and we in our persons are joyned to God by the Mystical indissolvable bond of the Spirit the third Person Our union with the Lord is so near and so glorious that it makes us one Spirit with him In this blessed union the
advantage and the very next night after his departure he appeared to the Bishop delivering the Bond cancelled and fully discharged thereby acknowledging that what was promised was made good It is probable that the relation is fabulous But this is certain viz. That one dayes being in Heaven will make us a sufficient recompence for whatsoever we have given or do give or shall give in this world But Thirdly If the constant frame and disposition of your hearts be to do as much good as ever you did or more good than ever you did then you may be confident that the Lord accepts of your will for the deed 2 Cor. 8. 12. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not God prefers a willing mind before a worthy work God measures all his people not by their works but by their wills When thâ— will is strongly enclined and byassed to works of charity so that a man would fain be a giving to the poor and a supplying the wants and necessities of the needy but can't foâ— want of an estate in this case God accepts of the will foâ— the deed David had a purpose and a will to build God a house and God took it so kindly at his hands that he dispatches 2 Chron 6. 8 an Embassadour to him to tell him how highly he resented his purpose and good will to build him a house The Widows will was in her two mites which she cast into Gods Treasury and therefore Christ sets a more honourable Mark â—2 41 42 43. 44. value upon them than he dos upon all the vast summs that others cast in Many Princes and Queâ—ns Lords and Ladies are forgotten when this poor Widow who had a will to be nobly charitable has her name written in letters of Gold and her charity put upon record for all eternity The King of Persia did lovingly accept of the poor mans handful of water because his good will was in it and put it into a Golden Vessel and gave the poor man the Vessel of Gold And do you think that the King of Kings will be out-done by the King of Persia Surely no. But Fourthly and lastly As there are more wayes to the Wood than one so there are more wayes of doing good to others than one If thou canst not do so much good to others as formerly thou hast done by thy Purse yet thou maâ—st do more good to others than ever yet thou hast done by thy Pen thy Parts thy Prayers thy Gifts thy Graces thy examples Though thou art less servicable to their bodies yet if thou art more serviceable than ever to their souls Thou hast no reason to complain there is no love no compassion no pity no charity no mercy to that which reaches immortal souls and which will turn most to a mans account in the great day of our Lord Jesus I would justifie the Lord I would say he is righteous though Object 3 my house be burnt up and I am turned out of all but God has punished the righteous with the wicked if not more than the wicked this fiery Rod has fallen heavier upon many Saints than upon many sinners c. How then can I justifie God How then câ—n I say that the Lord is righteous c. In all the Ages of the world Gods dearest children have Answ 1 been deep sharers with the wicked in all common calamities Abraham and his Family were by Famine driven into Aegypt Gen. 1. 12. Gen. 26. as well as others And Isaac and his Family were by Famine driven into the Philistins Countrey as well as others And Jacob and his Family by Famine were driven into Aegypt Gen. 42. 2 Sam. 21. 1. 1 Kings 18 2. Matth. 5. 4 5. as well as others And in Davids time there was a Famine for three years And in Elijahs time there was a sore Famine in Samaria The difference that God puts between his own and others are not seen in the administration of these outward things All things come alike to all there is Eccles 9. 2. one event to the righteous and to the wicked to the good and to the clean and to the unclean to him that sacrificeth and Communia esse voluit c. commoda prophanis c. Incommoda suis Tertul. to him that sacrificeth not as is the good so is the sinner and he that sweareth as he that feareth an Oath The priviledges of the Saints lye in temporals but in spirituals and eternals else Religion would not be a matter of faith but sense and men would serve God not for himself but for the gay and gallant things of this world But Secondly There are as many Mysteries in Providences as there are in Prophecies and many Texts of Providence are as hard to understand as many Texts of Scriptures are Gods way is in the Sea his paths are in the great waters and his footsteps are not known His judgements are unsearchable and Psalm 77. 19. Rom. 11. 33. Psalm 97. 2. Psalm 36. 6. his wayes are past finding out And yet when clouds and darkness are round about him righteousness and judgement are the habitation of his Throne When his Judgements are a great deep yet then his righteousness is like the great Mountains There are many Mysteries in nature and many mysteries of State which we are ignorant of and why then should we wonder that there are many mysteries in Providence that we do not understand Let a man but sâ—riously consider how many pâ—ssible deaths lurk in his own bowels and the innumerable Hosts of external dangers which beleaguers him on every side how many invisible Arrows fly about his ears continually and yet how few have hit him I have read of a Father and hâ—s Son who being shipwrackt at Sea the Son sailed to shoar upon the back of his dead Father What a strange mysterious Providence was this Plâ—â— Nat. Hâ—st lib. 2. cap. 51. and that none hitherto have mortally wounded him and it will doubtless so far affect his heart as to work him to conclude that great and many and mysterious are the Providences that daily attend upon him Vives reports of a Jew that having gone over a deep River on a narrow planck in a dark night and coming the next day to see what danger he had escaped fell down dead with astonishment Should God many times but open to us the misteriousness of his Providences they would be matter of matter of amazement and astonishment to us I have read that Marcia a Roman Princess being great with child had the Babe in her killed with lightning she her self escaping the danger What a mysterious Providence was this Gods Providence towards his Servants is as a wheel in the midst of a wheel whose motion Ezek. 1. 16. and work and end in working is not discerned by a common eye The actings of Divine Providence are many
call upon me and I will answer him I will be with him in trouble Oh the precious presence of God with a mans spirit will sweeten every fiery dispensation and take off much of the bitterness and terribleness of it In the gracious presence of God with our spirits lyes 1. Our greatest Happiness 2. Our greatest Honor. 3. Our greatest profit and advantage 4. Our greatest joy and delight 5. Our greatest safety and security The Bush which was a Type of the Church consumed not all the while it burned with fire because God was in the midst of it The gracious presence of God with a mans spirit 2 Cor. 4. 16 17 18. will make heavy afflâ—ctions light and long afflictions short and bitter afflictions sweet Gods gracious presence makes every burden light He that has the presence of God with Psal 55. 22. his spirit can bear a burden without a burden What burden Deut. 33. 27 29. can sink that man that hath everlasting Armes under him and over him and round about him But Secondly There is wisdom in God to encourage them under all their tryals There is wisdom in God so to temper Jer. 24. 5. Rom. 8. 28. and order all judgements afflictions crosses and losses as to make them work kindly and sweetly for their good Whilst God is near us wisdom and counsel is at hand God is that wise and skilful Physitian that can turn Poyson into Cordials Diseases into Remedies Crosses into Crowns and the greatest losses into the greatest gains What can hurt us whilst an infinite wise God stands by us But Thirdly There is strength power and omnipotency in God to encourage them There is nothing too high for Prov. 18. 10. Psal 46. 1 2. Isa 26. 4. Psal 3. 17. him nor nothing too hard for him he is able easily and speedily to bring to pass all contrivances You read of many who have been mighty but you read but of one Almighty Rev. 4. 8. Holy holy holy Lord God Almighty Chap. 11. 17. We give thee thanks Lord God Almighty Chap. 15. 3. Great and marvellous are thy works Lord God Almighty Chap. 16. 7. And I heard another out of the Altar say c. Even so Lord God Almighty true and righteous are thy judgements Under all your fiery tryals an Almighty God can do mighty things for you And therefore it concerns you to encourage your selves in him even when you are stript of all O Christians it highly concerns you to beâ—r all your losses chearfully and thankfully In every thing give thanks saith the 1 Thes 5. 18. Apostle for this is the will of God in Christ Jesus concerning you Chrysostom speaks excellently This saith he is the very Châ—ysost Toâ— 5. Hoâ—â—l 68. will of God to give thanks alwayes this argues a soul rightly instructed Hast thou suffered any evil if thou wilt it is no evil Give thanks to God and then thou hast turned the evil into good Say thou as Job said when he had lost all The Lord hath given and the Lord hath taken away blessed be the name of the Lord. What evil hast thou suffered What is it a disease This is no strange thing to us seeing our bodies are mortal and naturally born to suffer What dost thou want money this may be gotten here and lost here Whatsoever evils or losses therefore do oppress thee give thou thanks and thou haâ—â— changed the nature of them Job then did more deeply wound the Devil when being stript out of all he gave thanks to God than if he had distributed all to the poor and needy For it is much more to be stript of all and yet to bear it patiently generously and thankfully than for a rich man to give Alms as it here happened to righteous Job But hath fire suddenly taken hold upon thy house destroyed thy house and consumed thy whole substance Remember the sufferings of Job Give thanks to God who could though he did not have hindered that mischance and thou shalt be sure to receive as equal a reward as if thou hadst put all into the bosome of the indigent This he repeateth over again and saith thy reward being thankful is equal to his who gave all he had to the poor To wind up your hearts to thankfulness and chearfulness under this late desolating Judgement Consider 1. God might have taken away all 'T is good to bless When a Gentleman in Atheis had his Plate taken away by Ahashueâ—us as he was at dinner he smiled upon his friends saying I thank God that his Highness hath left me any thing him for what he has left 2. He has taken away more from others than he has taken away from you ergo be thankful 3. You are unworthy of the least mercy you deserve to be stript of every mercy and therefore be thankful for any thing that is left God has a Soveraign right over all you have and might have stript you as naked as the day wherein you were born 4. God has left you better and greater merciâ—s than any those were that he has stript you off viz. your lives your limbs your friends your Relations yea and the means of Grace which is better than all and more than all other mercies ergo be thankful 5. The Lord has given those choice things to you as shall never be taken from you viz. himself his Son his Spirit which shall abide with you for ever his Grace which is an abiding seed and his peace which none can give to you nor take from you John 16. 1 John 3. 9. ergo be thankful though God has laid all your pleasant things desolate 6. Thankfulness under crosses and losses speak out much integrity and ingenuity of Spirit Hypocrites and prophane persons are more apt to blaspheme than to bless a taking God ergo be thankful The Ancients say Ingratum dixeris omnia dixeris say a man is unthankful and say he is any thing Ingratitude is a Monster in nature say some a Solecism in Manners a Paradox in Grace damming up the course of donations divine and humane If there be any sin in the world against the Holy Ghost said Queen Elizabeth in a Letter to Henry the fourth of France it is ingratitude The Laws of Persia Macedonia and Athens condemned the ungrateful to death and unthankfulness may well be styled the Epitome of Vices Ingratitude was so hateful to the Egyptians that they used to make Eunuchs of ungrateful persons that no posterity of theirs might remain Well Sirs remember this the best way to get much is to be thankful for a little God loves to sow much where he reaps much Thankfulness for one mercy makes way for another mercy as many thousand Christians have experienced The Lords Impost for all his blessings is our thankfulness if we neglect to pay this Impost the commodity is forfeit and so will take it back Our returnes must be according to our receipts Good men should be
Behold I have done according to thy words Lo I have given thee a wise and an understanding heart so that there was none like thee before thee neither after thee shall any arise like unto thee v. 13. And I have also given thee that which thou hast not asked both riches and honours so that there shall not be any among the Kings like unto thee all thy dayes This is more generally and fully expressed in 2 Chron. 1. 12. Wisdom and knowledge is granted unto thee and I will give thee riches and wealth and honour such as none of the Kings have had before thee neither shall there any after thee have the like Solomon desired wisdom of the Lord and the Lord granted him his desire and cast in riches and wealth and honour as an over plus which he did not so much as once desire God won't be wanting to them in Temporals who in their desires and prayers are most carried out after spirituals Matth. 6. 33. First seek the The shorter cut to riches is by their contempt it is great riches not to desire riches and he hath most that covers least saith Socrates and Seneca Kingdom of God and his righteousness and all these things shall he added to you or over-added He who before all and above all other things seeks Grace and Glory shall have the things of this world cast in as an over-plus as a handful to the sack of grain or as inch of measure to an Ell of Cloath or as paper and pack-thred is given into the bargain 1 Tim. 4 8. Godliness is profitable unto all things having the promise of the life that now is and of that which is to come There is Earth as well as Heaven Bread as well as Grace and Rayment as well as Righteousness and the lower springs as well as â—e upper springs to be sound in the precious promises Abraham 2 Pet. 1. 4. and Isaac and Jacob and Joseph and Job and Nehemiah and Mordicai and David and Hezekiah and Josiah and Jehosaphat and Daniel and the three Children or rather Champions made it their business to be holy to walk with God to maintain communion with God and to exalt and glorifie God and you know how the Lord heaped up the good things and the great things of this world upon them I verily believe if men were more holy they would be more outwardly happy if they did but more seriously and earnestly press after the great things of that upper world the Lord would more abundantly cast in the things of this lower world upon them But when men are immoderately carryed out in seeking after the great things of this world 't is just with God to blast their endeavours and to curse their mercies to them Jer. 45. 5. Mal. 2. 2. But Fifthly 'T is better to get a little of the world than to get much of the world 't is better to get a little of the world justly and honestly than to get much of the world unjustly and dishonestly A little of the world blest is better than much of the world curst Solomons Dinner of Gen. 22. Prov. 3. 33. Chap. 15. 17. Dan. 1. green Hearbs Daniels Pulse Barly Loaves and a few Fishes and Johns rough Garment blest are better and greater mercies than Dives his Riches Purple Robes and dainty fare curst But Sixthly The greatest outward gain cannot counter-vail the least spiritual loss Be it but a dram of Grace oâ—â— Psal 30. 6 7. cast of Gods countenance or an hours communion with him c. Suppose a man could heap up Sâ—lver as the dust Job 22. 24. Chap. 27. 16. Matth. 4. and Gold as the streams of the Brook that he could gain as much as the Devil promised Christ viz. all the Kingdoms of the world and the glory of them yet all these could not make up the least spiritual loss He that shall exchange the least spiritual favour for the greatest outward good shall but with Glaucus and Diomedes exchange Gold for Copper he shall with the Cock in the Fable part with a Pearl for a Bâ—rley Corn. Chrysostom compareth such to workers in Mines who for a little wages do alwayes hazard and sometimes lose their lives Menot a French Preacher compareth them to a Hunts-man that spoileth a Horse worth many pounds in pursuit of a Hare not worth so many pence Pareâ—â— compares them to a man that with much ado winneth Venice and as soon as it is won is hanged up at the Gates of the City When such a one shall at last compute what he hath gained and what he hath lost he will certainly conclude that he hath but a miserable bargain of it But The seventh Maxim is this viz. A little that a righteous man hath is better than the riches of many wicked the Psalm 37. 16. righteous mans mite is better than the wicked mans millions A little that is a competent and mean portion though yet but very little one little piece of Gold is more worth than a bagg of Counters one little Box of Pearls is more worth than many loads of Pâ—bbles And so a little that a righteous man hath is better than the abundance of the wicked Is better than the riches of many wicked Hamon which is the word here used is from Hamah which signifies multitude of riches or great plenty or store of riches from this Hebrew word Hamon Riches are called Mammon The Luke 16. 9 11 13. little that the righteous man hath is better than the multitude or store of riches that the wicked have Out of these words you may observe these following particulars 1. Here is the righteous mans portion and the wicked mans portion as to this world the righteous man hath but little the wicked has much 2. The righteous man hath but little but the wicked has riches 3. The righteous mans little is a better portion than the riches of the wicked 4. The righteous mans little is better than the multitude of riches that the wicked have 5. The righteous mans little is better than the multitude of riches that many wicked men enjoy Now for their sakes who have been burnt up and have but little of the world left them I shall make good this blessed truth by an induction of these eleven particulars First The righteous man hath a better tenure â—o this little than wicked men have to their multitude of riches The righteous man holds his Tenure by vertue of his marriage union with Christ who is the heir of all things We had an Heb. 1. 2. equal right in the first Adam to all the good things of this world but in his fall we lost our original right to the good things of this world But now the righteous man by the second Adam has recovered his right to all he enjoyes Rom 8. 32. How shall he not with him a so freely give us all things 1 Cor. 3. 21. All things are yours v. 22.
Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours But how come they to be interested in this large Charâ—er the Apostle answers it in ver 23. Ye are Christs and Christ is Gods All comes to us by Jesus Christ All the Corn in Egypt came through Josephs Gen. 41. hands So all we have be it little or much we have iâ— through Christs hands upon the account of our marriage union with Christ We may say as Hamar and Sechem said to their people Shall not all their Cattel and substance and Gen. 34. 23. every beast of the field be ours So being married to Christ and become one with him all comes to be ours through him who is the heir of all By vertue of our marriage union with Christ our title to the creatures is not only restored but strengthened That little we have is entailed upon us by Christ in a more firm and bâ—tter way than ever In the first Adam our Tenure was lower and meaner and baser and uncertainer than now it is for our Title our Tenure by Christ is more honourable and stronger and sweeter and lastinger than ever it was before For now we hold all we have in Capite Christ is our head and husband and by him we hold all we have But now wicked men by the fall of Adam have lost their Original Patent and Charter which once they had to shew for the things of this life By Adams fall they have forfeited Gods primitive donation of all right in the creatures every wicked man in the world has forfeited his right to the creatures in Adam and lies under that forfeiture But to the glory of divine patience be it spoken God has not sued out his forfeiture God has not brought a Writ of ejection against him and by this means he comes to be lawfully possessed of those earthly blessings he dos enjoy As a Fellon though he hath forfeited his life and estate to the Kings Justice and is still subject to ejection at the Kings pleasure yet while the King forbears him his possession is good and lawful and no man may disturb him Wicked men are lawful owners and possessors of the good things God hath given them Numb 22. 30. Am not I thine Ass Whence you may observe 1. That the silliest and simplest being wronged may justly speak in their own defence 2. That they who have done many good Offices and fail in one are often not only unrewarded for former services but punished for that one offence 3. That when the creatures formerly officious to serve us start from their former obedience man ought to reflect upon his own sin as the sole cause thereof 4. That the worst men have good title to their own Consult these Scriptures Deut. 32. 8. Acts 17. 26. Luke 3. 14. goods For though Balaam was a Sorcerer yet the Ass confesseth twice that he was his Ass Luke 12. 33. Sell and give are words of propriety And God hath set the eighth Commandment as a hedge as a fence to every mans possession Dan. 4. 17. This matter is by the Decree of the Watchers and the demand by the word of the Holy Ones to the intent that the living may know that the Most High ruleth in the Kingdoms of men and giveth it to whomsoever he will and setteth up over it the basest of men He that gave Canaan to Jacob gave Mount-Seir to Esau and did not Jacob Gen. 23. 3. 4 5 9. Gen. 42. 3 5. buy a burying place of the Sons of Hâ—â—h and did he not buy Corn of the Egyptians by all which they did acknowledge that those wicked men and Idolaters had a lawful Title to those temporal blessings that they did enjoy Now mark God as he is the God of Nature by common Providence alloâ—s to wicked men their lawful possessions and this is the best Tenure they hold by O bâ—t now that little that a child of God has â—he holds it by a more glorâ—ous tenure and honourable Title and therâ—fore his mâ—te is bâ—â—ter than a wicked mans millions But Secondly That little a righteous man hath he hath thâ—ough the Covenant and through precious promises Now 2 Pet. 1. 4. a little mercy reacht out to a man through the Covenant and as a fruit of the promise is more worth than a world of blessings that flow in upon a man meerly by a genâ—râ—l Providence There are no mercies so sweet so sure so firm so lasting as those that flow in upon us through the Covenant of Grace O this sweetens every drop and sip and crust and crum of mercy that a godly man enjoyes All the paths Psalm 25. 10. of the Lord are mercy and truth to such as keep his Covenant This is a sweet promise a precious promise a soul satisfying promise a promise more worth than all the riches of the Indies Mark all the paths of the Lord to his people are not only mercy but they are mercy and truth that Consult these Scriptures Josh 23. 14 15. 1 Tim. 4. 8. is they are sure mercies that strâ—am in upon them through the Covenant Well Sirs you must remember this viz. That the least mercy the least blessing flowing in upon us through the promise is more worth than a thousand blessings that flow in upon us from a general Providence the least blessing flowing in upon us through the Covâ—nâ—nt is better than ten thousand Talents that are the meer products of a general Providence For First Such as enjoy all they have only from a general Providence they enjoy their mercies from that common source or Psalm 145. 15 16. pring that feeds the Birds of the Air and the beasts of the Field The same common bounty of God that feeds and clothes the wicked feeds the Birds and Beasts that perish But Secondly There is no certainty of the continuance of such mercies that are only the product of a common Providence Isa 33. 16. But now the mercies that flow in upon the Saints through the Covenant of Grace they shall be sure to us so long as the Chap. 55. 3. continuance of them may be for our good and Gods glory Now the least mercies held by Covenant are infinitely better than the greatest riches in the world that only drop up on us out of the hand of a common Providence Thirdly The Righteous man hath his little from the special love and favour of God All his little flowes in upon Psal 146. 8. Prov. 15. 17. him from that very same love which moved the Lord to bestow Christ upon him All the righteous mans little is from the good will of him that dwelt in the Bush his little comes Deut. 33. 16. from a reconciled God as well as a bountiful God from a tender Father as well as a merciful Creator A Dinner of Dan. 1. 12. green Hearbs Daniels Pulse Barley Loaves
a few Fishes yea Lazarus his scraps crusts and raggs and Johns Garment of Camels hair from reconciled love is infinitely better than all the riches and dainties of the wicked which are all mixed and mingled with crosses and curses All the mercies and Prov. 3. 33. Mal. 2. 2. Psal 78. 30 31. abundance that wicked men have is in wrath and from wrath there is wrath in every cup they drink in and in every dish they eat in and in every bed they lye on and in every stool they sit on But the little the righteous man hath flowes from the sweetest springs of divine love so that they may well say as Gideon did The gleanings of the Grapes Judges 8. 2. of Ephraim is it not better than the Vintage of Abiezer The very gleanings of the righteous are better than the greatest Vintages of the wicked The abundance of the wicked still flowes in upon them from the bitter streams of Divine Wrath. A little water flowing from a sweet spring is much better than a great deal that flowes from the salt Sea The loving kindness of God dos raise the least estate above the greatest estate in the world yea it raiseth it above life it self or lives Chajim which is the best of all temporal Psalm 63. 3. blessings Ten pound given by a King out of favour and respect is a better gift than a thousand given in wrath and displeasure But Fourthly The little that the righteous man hath is blest and sanctified to him as you may see by comparing the Deut. 28. 8 9. Psalm 3. 8. Gen. 22. 17. Chap. 26. 12. Prov. 10. 22. Deut. 28. 16 17 18 19 20. Prov. 3. 33. Mal. 2. 2. Scriptures in the Margent together A little blest unto a man is better than all the world curst Now all the blessings and mercies that the wicked do enjoy though they are matetially blessings yet they are formally curses as all the crosses that befalls a righteous man though they are materially crosses yet they are formally blessings The habitations relations honors riches c. of the wicked are all crust unto them There is poyson in every cup the wicked man drinks and snares in every dish he puts his fingers in the Plague in all the clothes he wears and a curse upon the house in which he dwells Zech. 5. 3 4. Then he said unto me this is the curse that goeth forth over the face of the whole earth for every one that stealeth shall be cut off as on this side according to it and every one that sweareth shall be cut off as on that side according to it I will bring it forth saith the Lord of Hosts and it shall enter into the house of the Thief and into the house of him that sweareth falsly by my Name and it shall remain in the midst of his house and shall consume it with the timber thereof and the stones thereof So Job 24. 18. Their portion is cursed in the earth A fat purse and a fat heart a whole estate and a whole heart a fat body and a lean soul Psal 106. 15. He sent leanness into their souls All the blessings of the wicked have their but. As the Cup in Benjamins Sack which proved a snare to him rather than a mercy O the curses and vexations that attend all the blessings of the wicked It may be said of the little that a righteous man hath as it was once said of Jacobs Garment It is like a field which the Lord hath blessed He blesseth the habitations of the just Esau had Prov. 3. 33. a fair estate left him and Jacob a less yet Jacobs was a better estate than Esau's because his little was blest to him when Esau's much was curst to him One little draught of clear watâ—r is better than a Sea of brackish salt water The application is easie But Fifthly A little improved and well husbanded is better than a great deal that is either not improved or but ill improved Every estate is as 't is improved a little Farm well improved is much better than a great Farm that is either not improved or ill improved A little money a little stock in a Shop well improved is better than a great deal of money a great stock that is either not improved or ill improved Now here give me leave to shew you briefly how a godly man improves his little Take me thus First A godly man improves his little to the stirring up of his bea rt to thankfulness and to be much in admiring and Psalm 103. 1 2 3. Psalm 116. 12 13. blessing of God for a little Every drop the Dove drinks he lifts up his head to Heaven Every Bird in his kind saith Ambrose doth chirp forth thankfulness to his Maker So the righteous man will bless God much for a little yea he will bless God very much for a very little But Secondly A righteous man improves his little to the humbling and abasing of himself before the Lord as one that is 2 Sam. 7. 18. much below the least of mercies Gen. 32. 10. I am not worthy of the least of all the mercies which thou hast shewed unto thy servant A righteous man labours to have his heart lye low under the sense of the least sin and under the smart of the least rod and under the sight of the least mercy But Thirdly A righteous man improves his little to the arming and fencing of himself against sinful temptations Little Gen. 39. 7 8 9 10. mercies are many times great arguments to keep a gracious soul from sin But Fourthly A righteous man improves his little to the relief and refreshing of the bowels of others that are in want 2 Cor. 8. 1 2 3 4. Heb. 6. 10. and whose pinching necessities call for supplyes A poor man begging at a Christians door who was very poor he spoke to his Wife to give him something she answered that she had but three-pence in the house saith he give him that for if we never sow we shall never reap There was another Christian who having given a little of his little to a man began to think whether he had injured himself but presently he corrected himself with these thoughts that he had lent â—â— one that would pay all again with advantage with interest upon interest within an hour after he had it restored above seven-fold in a way which he never thought of The Italian form of begging is Do good for your selves But Fifthly A righteous man improves his little to the stirring up and provoking of his own heart to look after better and greater mercies viz. spiritual and eternal favours O saith the righteous man if there be so much sweetness in a few drops and sips and small draughts and crusts and scraps Psal 16. ult Joh. 4. 10 11. 14. Chap. 6. 4. Rev. 19. 8. What is in those everlasting springs of pleasure and delight that be at Gods right
hand If there be so much pleasantness in a piece of bread and so much warmth in a course Suit of clothes what sweetness is there in the waters of life and what pleasantness is there in that bread of life that came down from Heaven and what warmth is there in that fine Linnen that is the righteousness of the Saints c. A righteous man looks upon his least temporals to be a strong engagement upon him to seek after eternals But now Matth 25. wicked men are so far from improving their much their riches their great riches that they either hide their Talents as that evil servant did his or else they prove Jaylors to their mercies and make them servants to their lusts as pride drunkenness uncleanness c. Compare these Scriptures together Job 21. 1 -10 Amos 6. 1 -7 Psalm 73. Hos 4. 7. Jer. 2. 31. Chap. 5. 7 8 9. Deut. 32. 13 14 15 16 17 18. James 5. 1 2 3 4 5 6. But Sixthly The few mercies the least mercies that the righteous man hath are pledges and pawns and an earnest of more mercies of better mercies and of greater mercies than any yet they do enjoy Now a farthing given as an earnest of a thousand a year is better than many pounds given as a present reward Wicked men have outward blessings as their portion their Heaven their all Son remember Psalm 17. 14. Luke 16. 25. that thou in thy life time receivedst thy good things But now that little that a godly man hath he has it as a pledge of Heaven and as an earnest of eternal favours and mercies The little mercies the Saints enjoy are doors of hope to let in greater and better mercies those mercies a righteous man has are but in-lets to further mercies When Râ—â—â—el had a Son she called his name Joseph saying the Lord shall add to me another Son Every mercy that a righteous man enjoyes Gen. 30. 24. may well be called Joseph because 't is a certain pledge of some further and greater mercy that is to be added to those the righteous man already enjoyes But Seventhly The righteous man enjoyes his little with a great deal of comfort peace quiet and contentment the righteous man with his little sits Noah like quiet and still Phil. 4. 12 13. in the midst of all the hurries distractions combustions and confusions that be in the world Though the righteous Prov. 10. 22. Chap. 15. 16 17. man has but from hand to mouth yet seeing that God feeds him from Heaven as it were with Manna he is quiet and cheerful but now wicked men have abundance of vexation with their worldly abundance as you see in Haman Esther 5. 9 11 12. 13. Then went Haman forth that day joyfully and with a glad heart But when Haman saw Mordicai in the If I had an enemy saith Latâ—mer to whom I might lawfully wish evil I would chiefly wish him great store of riches for then he should never enjoy quiet Kings gate that he stood not up nor moved for him he was full of indignation against Mordicai And Haman told them of the glory of his riches and the multitude of his children and all the things wherein the King had promoted him and how he had advanced him above the Princes and servants of the King Haman said moreover yea Esther the Queen did let no man come in with the King unto the Banquet that she had prepared but my self and to morrow am I invited unto her also with the King Yet all this availeth me nothing so long as I see Mordicai the Jew sitting at the Kings gate It is seldom seen that God allows unto the greatest darlings of the world a perfect contentment Something they must have to complain of that shall give an unsavoury verdure to their sweetest morsels and make their felicity miserable It was not simply Mordicais sitting at the Kings gate but Mordicais refusing to stand up or to move either Hat head or hand or to bow any part of his body that dampt all Hamans joy and that filled him with rage and vexation of spirit The want of little things viz. a knee a hat will exceedingly vex and discompose an ambitious spirit So Ahab though a King yet when he was sick for Naboths Vineyard his heart did more afflict and vex it self with greedy longing for that bit of 1 Kings 21. 4. â—arth than the vast and spacious compass of a Kingdom could counter-comfort And so Alexander the Great in the midst of all his glory he was exceedingly vexed and discontented because he could not make Ivy to grow in his Garden in â—hâ—raulus a â—oor man was wearied out with care in keeping those grâ—at â—iâ—hes which Cyrus had bestowed upon him Babylon Contentment is a flower that dos not grow in Natures Garden All the Honors riches pleasures profits and preferments of this world can't yield a man one dayes contentment they are all surrounded with briars and thorns you look upon my Crown and my Purple Robes said that great King Cyrus but did you but know how they were lined with Thorns you would never stoop to take them up Charles the Fifth Emperour of Germany whom of all men the world judged most happy cryed out at last with grief and detestation to all his honours pleasures trophies riches Abite hinc abite longe Get you hence let me hear no mâ—re of you Who can summ up the many grievances fears jealousies disgraces interruptions temptations and Oh how sweet is it to want â—hese bitter-sweets vexations that men meet with in their very pursuit after tâ—e things of this world Riches are compared to thorns and indeed all the comforts the wicked enjoy they have more or less of the thorn in them And indeed riches may well be called thorns because they pierce both head and heart the one with care of getting and the other with grief in parting with them The world and all the glory thereof is like a beautiful Harlot a Paradise to the eye but a Purgatory to the soul A wicked man under all his enjoyments 1. Enjoyes not the peace of his conscience upon any just or solid grounds 2. He enjoyes not the peace of contentment upon any sober or righteous grounds But now a righteous man with his little enjoyes both peace of conscience and peace of contentment and this makes every better sweet and every little sweet to be exceeding sweet A dish of green Hearbs with peace of conscience and peace of contentment is a noble feast a continual feast to a gracious soul But Eighthly the righteous man sees God and acknowledges God and enjoyes God in his little Look as he that can't Job 1. 21. Gen. 27. 28. Chap. 33. 10 11. see God in the least affliction in the least judgement will never be truly humbled so he that can't see God in the least mercy will never be truly thankful nor cheerful in every crust
This is spoken of the King of Babylon who though he had gathered to him all Nations and people yea and all their vast Treasures also Isa 10. 13. I have robbed their treasures ver 14. And my hand hath found as a nest the riches of his people and as one gathereth Eggs that are left have I gathered all the earth and there was none that moved the wing or opened the mouth or peeped And yet for all this was his desire enlarged as Hell and could not be satisfied The desires of worldlings are boundless and endless and there is no satisfying of them 'T is not all the Gold of Ophir or Peru nor all the Pearls or Mines of India 't is not Josephs Chains nor Davids Crowns nor Hamans Honours nor Daniels Dignities nor Dives his riches that can satisfie an immortal soul Tenthly The little that the righteous man hath is more stable durable and lasting than the riches of the wicked and therefore his little is better than their much his mite Job 5. 20 21 22. is better than their millions Psal 34. 9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions do lack and suffer hunger but they that seek the Lord shall not want any good thing Such as are separated from the worlds lusts can live with a little Such as set up God as the object of their fear have no cause to fear the want of any thing When David was a captive amongst the Philistins he wanted nothing Paul had nothing and yet 2 Cor. 6. 10. possessed all things A godly man may want many good things that he thinks to be good for him but he shall never Heb. 13 5 6. Prov. 10. 3 want any good thing that the Lord knows to be good for him We do not esteem of Tenure for life as we do of freehold because life is a most uncertain thâ—ng Ten pound a year for ever is better than a hundred in hand All the promises are Gods Bonds and a Christian may put them in suit when he will and hold God to his word and that not only for his spiritual and eternal life but also for his natural life his temporal life but so can't the wicked The temporal Prov. 10. 3. Psalm 37. 34 35 36. Jer. 17. 11. Job 20. 20. ult estate of the wicked is seldom long-liv'd as you may see by comparing the Scriptures in the Margent together Alexander the Great Conqueror of the world caused to be painted on a Table a Sword in the compass of a Wheel shewing thereby that what he had gotten by the Sword was subject to be turned about the wheel of Providence There is no more hold to be had of riches honours or preferments than Saul had of Samuels lap They do but like the Rainbow shew themselves in all their dainty colours and then vanâ—sh away There are so many sins and so many crosses and so many curses that usually attend the riches of the wicked that 't is very rare to see their estates long-liv'd Hence their great estates are compared to the Chaffe which a puff of wind disperseth to the Grass which the scorching Sun quickly withers to the tops of Corn which are soon Job 24. 24. cut off and to the unripe Grape Job 15. 33. He shall shake off his unripe Grape as the Vine and shall cast off his flower as the Olive Every dayes experience confirms us in this truth But Eleventhly and lastly The little that the righteous man hath is better than the riches of the wicked in respâ—ct of his last reckoning in respâ—ct of his last accounts God will never call his childrâ—n in the great dâ—y either to the book or to thâ— bâ—r for the mercies that he has given them be they few or be they many be they great or be they small Though the Mercer brings his Customer to the book for what he has and for what he wears yet he never brings his Child to the book for what he has and for what he wears Though the Vintner or Inn-keeper brings their guest to the barr for the provisions they have yet they never bring their children to the barr for the provisions they make for them In the great day the Lord will take an exâ—ct account of all the good Matth. 25. that his children have done for others but he will never bring them to an account for what he has done for them Christ in this great day will 1. Remember all the individual offices of love and friendship that hath been shewed to any of his members 2. He will mention many good things which his children did which they themselvâ—s never minded Verse 37. 3 The least and lowest acts of love and pity that have been shewed to Christs suffering servants shall be interpreted Verse 40. as a special kindness shewed to himself 4. The recompence that Christ will give to his people in Verse 44 46. that day shall be exceeding great Here is no calling of them to the book or to the barr for the merciâ—s that they were entrusted with But O the sad the great accounts that the wicked have to give up for all their Lands and Lordships for all their Honors Offices Dignities and Riches To whom Luke 12. 48. much is given much shall be required Christ in the great day will reckon with all the Grandees of the world for every thousand for every hundred for every pound yea for every penny that he has entrusted them with All Princes Rev. 6. 15 16 17. Luke 16. 2. Eccles 12. 14. Nobles and people that are not interested in the Lord Jesus shall be brought to the book to the barr in the great day to give an account of all they have received and done in the flesh But Christs darlings shall then be the only welcome guess Matth. 25. 34. Then shall the King say to them on his right hand come ye blessed of my Father inherit the Kingdom prepared for you from the foundation of the world Before the world was founded the Saints were crowned in Gods eternal counsel Here is no mention made of the book or the Some of the more refined Heathen have had some kind of dread and fear in their spirits upon the consideration of a day of account as the writings of Plato and Tully c. do sufficiently evidence barr but of a Kingdom a Crown a Diadem Now by these eleven Arguments 't is most evident that the little that the righteous man hath is better than the riches of the wicked the righteous mans mite is better than the wicked mans millions But The eighth Maxim that I shall lay down to put a stop to your too eager pursuit after the things of this world is this viz. That the life of man consists not in the enjoyment of these earthly things which he is so apt inordinately to affect Luke 12. 15. And he said unto
which kept him from sinning under such great and grievous sufferings O Sirs it is a far greater mercy to be kept from sinnings under our sufferings than it is to be delivered from the greatest sufferings Jobs heart was so well seasoned with Grace that he would admit of no insolent or unfavoury thoughts of God or of his severest Providences In all this Job sinned not nor charged God foolishly or with folly Some refer the former part of this Verse to the mind and the latter to the mouth shewing that Job though he had lost all neither thought in his heart nor uttered with his mouth any thing unmeet and unworthy of God The meek humble patient and gracious bâ—haviour of Job under all his sore losses and crosses is here owned renowned crowned and chronicled by God himself O Sirs sinning is worse than suffering it is better to see a people bleeding than blaspheming burning than cursing for by mens sins God is dishonoured but by their sufferings God is glorified O that the Christian Reader would seriously consider of these twelve things 1. That there is nothing that the great God hates Prov. 6. 16 17. Jer. 49. 4. Rom. 1. 18. Heb. 6. 6. Ephes 4 30. Matth. 26. ult Psal 30. 6 7. Isa 49. 1 2. Mal. 2. 2. Jer. 4. 18. but sin 2. That there is nothing that he has revealed his wrath from Heaven against but sin 3. That there is nothing that crucifies the Lord of Glory a fresh but sin 4. That there is nothing that grieves the Spirit of Grace but sin 5. That there is nothing that wounds the conscience but sin 6. That there is nothing that clouds the face of God but sin 7. That there is nothing that hinders the return of prayer but sin 8. That there is nothing that interrupts our communion with God but sin 9. That there is nothing that imbitters our mercies but sin 10. That there is nothing that puts a sting into all our troubles and tryals but sin 11. That there is nothing that renders us unserviceable in our places stations and conditions but sin 12. That there is nothing that makes Death the King of terrors and the terror of Kings to be so formidable and terrible to the Sons of men as sin And therefore under all your sorrows and sufferings crosses and losses make it your great business to arm your selves against sin and to pray against sin and to watch against sin and to turn from sin 2 Chron. 7. 14. Isa 16 17. Chap. 55. 7. Hos 14. 8. Isa 30. 22. and to cease from sin and to get rid of sin and to stand for ever in defiance of sin Assuredly every gracious heart had rather be rid of his sins than of his sufferings Job 7. 21. And why dost thou not take away mine iniquity or lift up as the Hebrew runs to note that though Job had many loads many burthens upon him yet none lay so heavy upon him as his sin Hos 14. 2. Take away all iniquity and receive us graciously 'T is not take away our captivity and receive us graciously but take away our iniquity and receive us graciously nor it is not take away this or that particular iniquity and receive us graciously but take away all iniquity and receive us graciously take away stain and sting crime and curse power and punishment that we may never hear more of it nor never feel more of it nor never be troubled any more with it Though their bondage was great very Dan. 9. 11 12 13. great yea greater than any people under Heaven were exercised with yet their sins were a more unsupportable burden to their spirits than their bondage was And therefore they cry out Take away all iniquity and receive us graciously And this was the usual method of David when he was under sore troubles and tryals he was more importunate with See Psal 79. 1 5 8. Psal 25. 7. Psal 32. 4 5. Psal 38. 3 4. God to be purged and pardoned than he was to be cased under his troubles or delivered from his troubles Psal 51. 2. Wash me throughly from mine iniquity and cleanse me from my sin verse 7. Purge me with Hysop and I shall be clean wash me and I shall be whiter than Snow ver 9. Hide thy face from my sinâ— and blot out all mine iniquities ver 14. Deliver me from blood guiltiness O God When Pharaoh was under the Exod. 10. hand of the Lord he was all for removing of the Plagues the Frogs the Locusts c. But when David was under the hand of the Lord he was all for the removing of his sins and for the cleansing purging and washing away of his sins O that all the burnt Citizens of London would be more earnest and importunate with God to pardon and purge and take away all those iniquities that have brought the fiery rod upon them than they are studious and industrious to have their credits repaired their houses rebuilded their Trades restored and all their losses made up to them O that they might all be driven by what they have selt seriously to consider what they have done No man saith what have I done O that they would all blame themselves more and their sins more and to turn to him who has so sorely Jer. 8. 6. Hos 6. 1 2 3. Isa 56. 6. Ezek. 36. 33 37. smitten them and lay hold on his strength and make peace with him that so he may yet build up their waste places and make up their breaches and repair their losses and never turn away from doing of them good Jer. 32. 41 42 43 44. But The eleventh Duty that they are to learn that have been burnt up is to prepare and fit for greater troubles and tryals The anger of the Lord is not yet turned away but his hand is stretched out still The Nations are angry the Isa 9. 12. Rev. 11. 18. face of the times seem sorely to threaten us with greater troubles than any yet we have encountered with Ah London London Ah England England the Clouds that hang over thee seem every day to be blacker and blacker and thicker and thicker thou hast suffered much and thou hast cause to fear that thou mayest suffer more thou hast been brought low yea thou art this day brought very low in the eyes of the Nations round about thee and yet thou mayest be Deut. 28. 43. 2 Chron. 28. 18 19. Deut. 32. 36. brought lower before the day of thy exaltation comes When God intends to raise a person a City a Nation high very high he then usually brings them low very low and wheâ— Psal 79. 8. Psal 135. 23. Psal 142. 6. Isa 26. 10 11. Jer. 8. 6. they are at lowest then the day of their exaltation is nearest 'T is commonly darkest a little before break of day Thâ— hand of the Lord has been lifted up high yea very high over us and against us but who repents who
reforms whâ— returns to the Most High who smites upon his thigh whâ— sayes what have I done who finds out the Plague of hiâ— Isa 1. 16 17 18. Psalm 106. Hos 12. 4. own heart who ceaseth from doing evil who learns to do well who stirs up himself to take hold of God who stands in the gap who wrestles and weeps and weeps and wrestles to turn away those judgements that this day threatens us So long as sin remains rampant and men continuâ— impenitent there is reason to fear a worse scourge than any yet we have been under Pharaohs stubbornness did but Exod. 9. 17. increase his plagues the more stout and unyielding we are under judgements the more chains God will still put on Eccles 5. 8. When his hand is lifted up we must either bow or break Such as have been under the smart rebukes of God and John 5. 14. will not take Christs warning to go their way and sin nâ— more have reason to fear his inference that a worse thing will come upon them The face of present Providences looks dismal dreadful sufferings seem to be near very near even at our very doors Yet to prevent fainting we must Isa 26. 20. remember that God never wants chambers to hide his people in till his indignation be over past God hath wayes enough to preserve his wheat even when the whirl-wind carries away the chaff God can find an Ark for his Noahs when a flood of wraâ—h sweeps away sinners on every hand and God can provide a Zoar for his Lots when he rains fire and brimstone upon all round about them Look as God many times by lesser mercies fits his people for greater mercies so God many times by lesser judgements fits his people for greater judgements and who can tell but that the design of God by the late Judgements of Fire Sword and Pestilence is to prepare and sit his people for greater judgements That God might have inflicted greater judgements than any yet he has inflicted upon us I have already proved by an induction of particulars that greater judgements may be prevented and our present mercies continued and â—ncreased it highly concerns us to repent and to turn to the Most High There are seven sorts of men who have high cause to fear worser Judgements than any yet have been inflicted upon them 1. Such who scorn and deride at the Judgements of God Isa 5 19. Jer. 17. 15. and Chap. 20. 8. 2 Pet. 3. 3 4 5. 2. Such who put off the Judgements of God to others who cry out O these Judgements concern such and such but not us 3. Such who are no wayes bettered nor reclaimed by Judgements 4. Such as grow worser and worser under all the warnings and judgements as Pharaoh and Ahaz did Isa 1. 5. Jer. 5. 3. 2 Chren 28. 22 23. 5. Such as make no preparations to meet God when he is in the way of his Judgements Amos 4. 12. 6. Such who are careless Gallioes that do not so much as mind or regard the warnings of God the judgements of God Isa 5. 12 13. 7. Such as put the evil day far from them as they did in Isa 22. 12 13. and as they did in Amos 6. 3. and as the inhabitants of Jerusalem did a little before their City was laid desolate Some Writers tell us that though the Jews had a great many warnings by prodigious signs and fearful apparitions Hegesippus Josephus c. before Jerusalem was besieged and the City destroyed yet most of them expounded the meaning of them in a more favourable sense to themselves than ever God intended till the dreadful vengeance of God overtook them to the utmost It is the greatest wisdom and prudence in the world to prepare and fit for the worst The best way on earth to prevent Judgements from falling upon us or if they do fall to sweeten them to us is to prepare for them But The twelfth Duty that lyes upon those who have been burnt up is to secure the everlasting welfare of their precious and immortal souls O Sirs Londons Ashes tell you to your faces that you cannot secure your Houses your Shops your Estates your Trades but the eternal well being of your souls may be secured Every burnt Citizen carries a Jewel a Pearl of price a rich Treasure about him viz. a Divine Matth. 16. 26. soul which is more worth than all the world As Christ who only went to the price of souls as told us There is Psalm 19. 1 2. much of the Power Wisdom Majesty and Glory of God stampt upon the stately fabrick of this world but there is more of the Power Wisdom Majesty and Glory of God stampt upon an immortal soul The soul is the glory of the Creation What Job speaks of Wisdom is very applicable to the precious Job 28. 13 16 17. soul of man Man knows not the price thereof It cannot be valued with the Gold of Ophir with the precious Onyx or the Sapphire The Gold and the Chrystal cannot equal it and the exchange of it shall not be for Jewels of fine Gold The soul is a beam of God a heavenly spark a coelestial plant it is the beauty of man the wonder of Angels Psalm 45. 13. Epictetus and many others of the more refined Heathens have long since said that the body was but the Organ the soul was the man the Merchandize the envy of Devils and the glory of God O how richly and gloriously hath God embroydered the soul The Kings daughter is all glorious within her clothing is of wrought Gold The soul is divinely inlaid and enamel'd by Gods own hand The soul is of an Angelical nature it is of a divine Offspring it is a spiritual substance capable of the knowledge of God and of union with God and of communion with God and of an eternal fruition of God The soul is an immortal substance and that not only per gratiam by the grace and favour of God as the body of Adam was in the state of innocency and as the bodies of Saints shall be at the resurrection but per naturam by its own nature having no internal principle of corruption so as it cannot by any thing from within it self cease to be neither can it be annihilated by any thing from without Fear not them which kill the body Matth. 10. 28. but are not able to kill the soul Some have observed to my hand that there are three sorts of created spirits the first of Gregory c. those whose dwellings is not with with flesh or in fleshly bodies they are the Angels the second of those which are wholly immersed in flesh the souls of beasts which rise out of the power of the flesh and perish together with it the third is of those which inhabit bodies of flesh but rise out of the power of the flesh nor dye when the body dyeth and these are the souls
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
ye shall certainly drink ver 29. For lo I begin to bring evil on the City which is called by my name and should ye be utterly unpunished ye shall not be unpunished I will call for a sword upon all the inhabitants of the earth saith the Lord of Hosts When Jerusalem hath drunk of the cup if God be God the Nations round shall certainly drink of it God hath begun with London poor London hath drunk deeply of the cup of Gods fury and therefore let the Nations round repent or prepare to drink of Londons cup. Most of those sins that bring the fiery Rod if not all are to be found in all the great Cities of the world And therefore let all the great Cities in France Spain Italy Germany Holland England Ireland Scotland c. take warning by Londons desolation and prepare to meet the Lord in the way of his fury let them cease from doing evil and learn to do well let them repent in dust and ashes lest they are laid in dust and ashes Let them break off their sins lest God throws down their walls and habitations by furious and devouring flames Let all those whose habitations are still standing remember that the same sins the same wrath and the same malicious hands that has laid so many thousand habitations desolate can lay theirs also desolate except they reform and turn to the Most High Fifthly It highly concerns you whose houses are standing monuments of Gods mercy to shew much love bowels pity Gen. 18. Psal 102. 13. 2 Cor. 11. 29. and compassion to those who are burnt up and turned out of all who are houseless harbourless and pennyless this day God takes it well at our hands when we pity those whom he thinks meet to punish One of Gods great ends in punishing of some is to stir up pity and compassion in others towards them It should melt your hearts to see other mens substances melted in the flames God hath threatned an Obad. 12. 13. evil an only evil without the least mixture of mercy to such as shew no mercy to those in misery Whoever have James 2. 13. behâ—ld London in its former prosperity and glory that cannot lament to see London laid desolate The ashes of London seems to cry out have pity upon me O my friends They that Jâ—b 6. 14. will not lament upon the burnt Citizens as the greatest objects of their pity may one day be ingulfed under the greatest misery He was a Nâ—bal a sapless fellow who shut up all bowels of pity against David in his misery They were cursed â— Sam. 25. 10 â—â— â—salm 137. 6 7 8. Edomites who did behold the râ—iâ—e of Zion and noâ— mourn over it Let all burnt Citizens remember that usually God pities them most whom men pities least but burnt Citizens are not to be mocked or menaâ—ed but mourned over Sixthly It highly concerns you whose houses are standing monuments of Gods mercy to lift up a prayer for all those as are fallen under this heavy judgement of fire When Numb 11. 1 2 3. 2 Kings 19. 4. you are in the Mount be sure you bear the sad condition of the burnt Citizâ—ns upon your hearts Nehem. 1. 3. And they said unto me the remnant that are left of the captivity there in the Province are in great affliction and reproach the wall of Jerusalem also is broken down and the gates thereof are burnt with fire Well what doth Nehemiab do Answ He lifts up a prayer for them verse 5 6 7 8 9 10 11. O Sirs your prayers must not be penâ— or confined to your own private interests but extended to the benefit of all Gods suffering servants Philo the Jew discoursing of Aarons Ephod which he put on when he went to pray saith it was a representation of the whole world having in it all colours to represent the condition of all states of all people whatsoever 'T is brave when we are in the Mount to bear the conditions of others upon our hearts as well as our own especially theirs whom the hand of the Lord hath severely reacht The best of men Rom. 1. 9. 2 Tim. 1. 3. have been much in prayer for others witness Moses David Job Jeremiah Daniel Paul And it is very observable that our Lord Jesus Christ who is our great pattern was very much in this noble work for you shall find in John 17. that he puts up but one petition for himself in verse 1. which petition is repeated again in verse 5. And all the rest of his time he spent in praying both for the converted and unconverted Now shall our Lord Jesus Christ put up many requests for others and but one for himself and shall we put up all our requests for our selves and not one for others Among the Persians he that offered Sacrifice prayed for all Herodot lib. 1. his Countrey men These Persians will one day rise in Judgement against many who are called Christians and yet make no conscience of lifting up a prayer for those that are under the afflicting hand of God He that prayeth for himself and not for others is fiâ—ly compared by some to an Hedge-hogg who laps himself within his own soft down and turns his Brissels to all the world besides The Jews have a saying That since the destruction of Jerusalem the door of prayer hath been shut up Oh that we had not cause to fear that since the burning of London the door of prayer both for our selves and one another hath bâ—en too much shut amongst us O that all you whose habitations are standing would seriously consider 1. That none need prayer more than the burnt Citizens 2. You do not know how soon their case may be yours the same hand or hands that hath made them desolate may make you desolate also 3. Else what do you more than others Matth. 5. 47. 4. To pity and pray for those that are in misery is honourable and commendable 5. 'T is one of the most compendious wayes in the world to prevent all those calamities and miseries that now you fear and that you think you shall shortly feel 6. To lift up a prayer for those whose sufferings have been sore is no costly nor chargeable duty and therefore buckle to it But Seventhly It highly concerns you whose houses are standing monuments of Gods mercy seriously to consider that some mens escaping of very great Judgements is not properly a preservation but a reservation to some greater destruction witness those Kings who escaped the edge of the Gen. 14. and Chap. 19. compared Exod. 14. 28. 1 Kings 19. Sword and were afterwards destroyed by fire and brimstone from Heaven and witness Pharaoh who escaped all the ten plagues of Egypt in order to his being buried with his Host in the red Sea And witness Sennacherib who escaped the Sword of the destroying Angel in order to his falling by the swords of his own Sons Upon what discontentment