God's terrible voice in the city by T.V.

SECT. VIII.

A Catalogue of London's sins, which have provo∣ked the Lord to speak with so terrible a voice in the City.

1. THe first sin of London is slighting of the Gospel. The Gospel in England hath a∣bove this hundred years shined forth out of the clouds of Popery and Antichristianisme, which before did over-spread the Land; and in no place of England hath the Gospel been preached with greater power and purity than in London; and what entertainment hath it found? hath it been valued according to its worth and excellency? hath it been received as if it had come down from the God of Heaven, expressing his love and good-will towards the children of Men, as if it had brought such good newes and tidings, as sal∣vation by Jesus Christ?

Read the elogium which the Apostle Peter gives of the salvation made known by the Gospel, 1 Pet. 1. 10, 11, 12. Of which salvation the Pro∣phets have enquired, and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the spirit of Christ which was in them, did signify when it testified before-hand the sufferings of Christ, and the glory that should follow: unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you, by them that have preached the Gospel unto you, with the holy Ghost sent down from Heaven, which things the Angels de∣sire

to look into. The Prophets of old did enquire and search, but did not so clearly understand the Gospel, as now it is revealed, our Saviour tells his Disciples, Luke 10. 24. That many Prophets and Kings had desired to see the things which they saw and had not seen them, and to hear the things, which they did hear, and had not heard them; for indeed this mystery was hid from ages and generations which God then made manifest unto the Saints, Col. 1. 26. And the Apostle Paul tells us, that though the mi∣nistration of the Law were glorious, in so much that it made the face of Moses to shine, unto whom the Law was revealed upon the Mount, yet that it had no glory, in comparison with the ministration of the Gospel, whose glory did so far excell, 2 Cor. 3. 7, 10. the mysteries of Gods wisdome and love revealed in the Gospel, being so glorious, surely are worthy of acceptation and esteem, especially when the Angels who are not so much concerned, desire to look into these things, unto whom it is said, Eph. 3. 10. Is made known by the Church the manifold wisedome of God. And yet these great things, which have been re∣ported by them, who have preached the Gospel, with the Holy Ghost sent down from Heaven, have been undervalued in London. The Gospel hath been slighted in London, and though some have been more notoriously guilty, yet who can altogether excuse themselves from this sin? Now that the conviction may be more full, I shall charge the sin more particularly.

1. The ignorant persons in London have been guilty of this sin, the light of the Gospel hath shin'd about them, but they have mufled up them∣selves

in darkness, and suffered Sathan to keep them hood-wink'd, least the light of the glorious Gospel should enter, and lead them out of his snare; thousands in the City have been affectedly ignorant: though they have had means of know∣ledge, so near, and so easy to come by, multi∣tudes have perished out of London, and multi∣tudes still remain in their ignorance. O the neg∣lect that there hath been of learning Catechisms! and how few have endeavour'd to acquaint them∣selves with the Principles of the Christian Reli∣gion, that they might have the more full and clear understanding of the Gospel?

2. The vicious and profane have been guilty of slighting the Gospel, how many such persons have there crouded, and are still crouding out of London into Hell, when the light of the Gospel shined upon them, which would have guided them in the way to Heaven: because this light hath been too troublesome in its discovery, and re∣proof of their dear and sweet sins; they have ha∣ted it, and endeavoured to fly as far as they could from it, or to shut their eyes as hard as they could against it.

3. The civil persons also have been guilty, there have been many sober Citizens, and Ma∣trons, civil youths, and virgins, who have been free from the gross pollutions, which are in the World through lust, who have been diligent in their calling, just in their dealings, courteous, and sweet natur'd in their demeanour, and yet without the least degree of the power of godli∣ness, without which it is impossible they should be saved, alas! none of these have given any

warme welcome unto the Gospel in their hearts, which hath been so long preached in the City; the kindness of a friend hath been esteemed by them, but the kindness of God hath not been regarded: if a Messenger had come and told them how they might save their estates, when in danger of loss, or how to save their relations when in dan∣ger of death; O how welcome would such a mes∣senger and tidings have been? but when Ministers have preached the Gospel unto them, which tells them how they should save their souls, in danger of death and hell, such tidings have had no relish with them, as if they had no souls, or were in no danger: the light hath shined before them, but there hath been a cloud in their eye, they could not discern it; or they have look'd upon it afar off, they have not drawn neer, and brought it home, and set it up in their bosomes, that they might order themselves, and whole conver∣sations, according to its guidance and direction.

4. The Hypocrites have been guilty of this sin, these have drawn neerer to this light, than any of the former; so neer, that they have seem'd to be cloathed with its beames, they have lighted their Lamps hereby, and have shined forth in a glorious blaze of an outward profession, yet there hath been even in these an inward secret disrelish of the Gospel, especially of some things in it; there have been some secret rooms in their hearts into which they would not suffer the light to en∣ter, least it should discover those beloved Dalilah's which there they have nourished and brought up, they have been rotten at the Core, and have had some unmortified lust within, which the World

hath not taken notice of; so that if the Gospel hath been received by them, it hath been only in the outward form, not in the inward power; if the light hath been received, it hath been with∣out its heat and life. Hence it hath come to pass that some of these Hypocrites, who seemed to be Stars of the first magnitude, have proved only Blazing-stars and Commets, which in a short time have fallen and sunk into wilde opinions, or fearful Apostacy.

5. The Errone us have been guilty of this sin; some and not a few in London, under this glorious Sun-shine of the Gospel, which hath come from Heaven, have lighted a Candle at the Fire of Hell, and laboured to set it up in oppo∣sition to the true Light of the Gospel, crying out, New Light, new Light. Sathan himself hath appeared in London like an Angel of Light, and employed his Emissaries and wicked instru∣ments (who have seemed to be Ministers of righteousness, but have had a wolfish ravenous heart under the dress and cloathing of the sheep) to vent many damnable and destructive opi∣nions in our Church, under pretence of new discoveries and revelations of the spirit; and though this false and Taper-light could never abide the test, and put forth any beams of con∣vincing truth, but darkned and disappeared up∣on the approach of the Sun, where it shined in its power; yet too many whose eyes were too fore to look upon the glorious beams of the Sun, and yet withall their hearts too fearful to remain wholly in the dark without any shew of light, did withdraw themselves from the former, and

sought after the later in dark corners, where alone such rotten wood could seem to shine, and such candles could give forth any light, and choosing night rather than day▪ they followed these false wandring fires, though they were led by them into many a precipice.

It is sad to remember, and seriously to consider what errours and strong delusions have aboun∣ded and prevailed in our Gospel-daies. How many false teachers have there been among us, which have crept in at unawares? how many Je∣suits and Priests sent from Rome and other places, to rend and tear our Protestant Church to pieces, that they might make way for the introduction of Popery, at least to cast a disgrace upon Pro∣testantism, and delude many of us with the opi∣nions they have broached, and to confirm their own in their delusions; thus many cunning & learned Jesuits have disguised themselves in the habit of Taylors, Shoo-makers, and of other mechanical Tradesmen, that they might seem to the people to have been taught those things by the Spirit, which have been the product of much study; thus these cursed villains, of old ordained to con∣demnation, have privily brought in damnable heresies, some calling themselves Quakers, o∣thers Ranters, other Seekers, others Antino∣mians, others Brownists, others Anabaptists; putting themselves into any shapes, that they might mis-lead, and the better lye in wait to deceive poor souls; some denying the Lord that bought them, setting up the fancy of a Christ within them for their Saviour; others denying the foundation, undermining the Divine Au∣thority

of the Scriptures; others labouring to overthrow the Doctrine of Justification, and striking at most fundamental Doctrines in the Christian faith; and all of them endeavouring to undermine the ministry of Christs institution, and sending, calling them Anti-Christian, Baals Priests, False Prophets, doing what they could to bring them and their ministry out of esteem, that they might the more effectually prevaile with the people to receive their false doctrines, and arm them hereby against an undeceivement; and sweetning their poison with good words and fair speeches, they have deceived the hearts of the simple, so that many did follow their pernicious waies, by reason of whom the way of truth hath been evil spoken of, and what ever good words they had, they were but feigned words, whereby they made merchandize of souls, Whose judgment now a long time lingreth not, and whose damnation slumbreth not. 2 Pet. 2. 1, 2, 3.

These the Apostle calls spots and blemishes, sporting themselves with their own deceivings, Wells without Water, Clouds carried about with a Tempest, Raging waves of the Sea, foaming out their own shame, Wandring stars, unto whom is reserved blackness of darkness for ever. 2 Pet. 2. 13, 17. Iud. 13.

And yet many of these were hearkned unto, and adheared unto by too many in London, rather than the true Gospel Ministers, commissioned by the Lord Jesus Christ himself, and ordai∣ned according to the Prescription of his Word.

Then many Lay-men, some gifted, (who would have given a better account of their gifts at the

great day had they kept their station) and some without gifts, but with a great measure of igno∣rance and confidence, did step up sometimes into Pulpits, often took upon them to preach in private, invading the office, and intruding into the work of Christs Embassadours, which he hath appoin∣ted a peculiar office for, and which he hath set a hedge about more than any other office we read of in Scripture; but they ventured to break over the hedge, I am confident to the affronting and displeasing of the great King, whose repre∣sentatives in the world his Embassadours are; and not only silly women were led captive by the de∣ceivers which crept in when so many took li∣berty to preach, but also men who professed themselves to be wise, and to have attained to a degree of light above the vulgar; yet forsaking the Ministery and Ordinances of Jesus Christ, appointed to continue unto the end of the world, for the instructing, perfecting, and establishment of Saints in knowledge and faith, they became fools and children, tossed to and fro with every mind of doctrine, by the slight of them which led them aside. Eph. 4. 11, 12, 13, 14.

Now all these persons have been slighters of the Gospel of Jesus Christ, the Ignorant, the Profane, the Hypocrite, and the Erroneous; and if you place them all in one company, how few will there remain in London, that have sincerely and heartily imbraced the truth as it is in Jesus, and upon whom the Gospel hath made a power∣ful and saving impression? And even amongst those that have been affected and converted by the preaching of the Gospel, and had it greatly

in esteem at first hearing and believing; how was their esteem of the Gospel fallen, and their affection cooled? did not Gospel-ordinan∣ces begin to loose their worth and excellen∣cy, and grow tedious and wearisome unto them? O how generally unthankful was Lon∣don for the Gospel priviledges and liberties! yea, many began to be very nice and wanton, & the Gospel was not relished, unless it were ser∣ved up with such neatnesses & dressings, in which some Ministers possibly did too much endeavour to please themselves and the people, and then the sauce was more relished than the food it selfe; and the appetite of many was so spoiled, that plain wholsome soul-saving truths would not down with them. Londoners began to be glutted with the Gospel, and like the Israelites in the Wilderness, their souls began to loathe the Mannah which came down from Heaven; a strange curiosity there was in spiritual pallates, which in many turned to a loathing of the food, in so much that the Gospel became a burden unto them, and thence it was that many turned away their ears from the truth, and were turned unto errours, and they could not indure to hear sound doctrine, but having itching ears, heaped up unto themselves teachers according to their lusts. 2 Tim. 4. 3, 4.

And those that continued stedfast in the truth, did not duly prize the Gospel, none of them according to its dignity and worth. No wonder then if God grows angry at such contempts and affronts as were hereby offered unto him, and easeth them so much of their burden, and with∣draws

the food so much, which they grew so weary of: No wonder that he suffers so many of their teachers to be thrust into corners, and so much withdraws the beams of that light which was so much abused, and when they are not sensible of his displeasure in this, no wonder if he sends the Plague and Fire, to awaken them unto a sensi∣bility.

When the King sent forth his servants to call the guests to the Wedding-feast, and they make light of it and excuse themselves, and go away, one to his Farm, another to his Merchandize, and the remnant took his servants and entrea∣ted them spightfully and slew them: The King was wroth, and sent forth his Armies to destroy those murderers, and burn their City. Matth. 22. from v. 1. to v. 8. God hath sent forth his fer∣vants to call Londoners to this Feast; how many invitations have they had to come unto Christ, to accept of him, to save them, and feed upon him, from whom alone they can get any Spiritual nourishment; but how many in London have had their excuses, they have been following their Merchandize and other business, and could not come; and what entertainment his servants hath had; the Lord knows: I do not say that London hath entertained them despightfully, and slain them; but have not their message been slighted by Lon∣don? and is it a wonder then if the King that sent them be wroth, and send a Fire to burn down the City? No greater favour could be shewed, no greater priviledge could be enjoyed, than to have the Gospel powerfully preached, and ordinances purely administred; but hath

it been generally so accounted in London? hath not Merchandize, and thriving in the world (which yet they have not thrived in) been pre∣ferred before this by many thousands in the City? when God hath been at such an expence to work out a way for mans salvation; when he hath discovered such wonders of astonishing Love in sending his only begotten Son out of Heaven to cloath himself in our flesh, that therein he might purchase life and salvation for us who were sunk so low from our Primitive state by sin, and were exposed to death and wrath, & unavoidable end∣less misery in Hell; and hath sent his Embassa∣dours of peace to bring unto us the glad tidings hereof, and in his name to make known the thing, the Authour, the tearms, the way; and to intreat us that we would accept of life and recon∣ciliation to God, who without any injury to himself could ruin us everlastingly, and get himself a name thereby; and yet when the Gospel is preached that we should undervalue and slight both messenger & message; surely this hath been an affront to the Lord, who hath sent his Embas∣sadours on this errand, and doth carry with it such ingratitude as cannot be paralleld.

No doubt but this sin of slighting the Gospel is a prime sin, which hath provoked God against London, to come forth in such fury; and if Lon∣don do not repent the sooner, and labour to re∣cover its relish and esteem for the Gospel, and make more evident demonstrations of it, I fear the Lord will quite remove the Gospel from them, and then nothing is like to follow but desolation and wo; God doth not remove his

glory at once but by steps; first the glory of the Lord departs from the Inner-court, to the Thre∣shold of the house, Ezek. 10. 3, 4. from the Threshold of the house to the Door of the East∣gate. v. 18, 19. then it goes from the midst of the City, and standeth upon the Mountain, Chap. 11. 23. The Gospel is the glory of London, and hath the glory of the Lord made none of these removes? is it not come forth of the Inner∣court? hath it not left the Threshold? is not a departing of it quite from the City threatned? will any thing recover it, if we do not recover our appetite, and prize, and cry after it.

If the Gospel go, God will go, the Gospel being the sign and means of his special presence, and wo be unto us when God shall depart from us. Hos. 9. 12. And if God depart with the Gospel, farewel peace and prosperity in England, nothing I dare be confident but temporal misery and ruine will be the consequent; if the Ecclipse bring such misery, what will the quite darkning of the Sun doe?

2. The second sin of London is Vnfruitfulness in such a fertile soile. This sin hath been an atten∣dant upon, and a consequent of the former.

London was not only a Goshen, but an Eden▪ God chose out London to be his Garden; he hath hedged it, planted, watered, prun'd and manur'd it; no place in the world hath had more plenty of the means of grace; God hath given the for∣mer and the latter rain, and sweet dews of Hea∣ven both morning and evening did fall upon

this place, in the morning seed was sown, and in the evening the hand was not with-drawn; plentifull and powerfull hath preaching been in London, in season and out of season, on the Sab∣bath day, and on the week day; but hath Lon∣don answered all Gods care and cost? hath not God come for many years together,* 1.1 seeking fruit, and found nothing but the leaves of profession? hath he not often threatned to cut down the un∣fruitfull Trees, and not suffer them to cumber his ground any longer? and when through the in∣tercession of the Vine-dresser, he hath spared them this year and another year, hath not the same unfruitfulness still remained? what could the Lord have done more to his Vine-yard than he hath done?* 1.2 wherefore then when he looked for Grapes, brought it forth only leaves, or wilde Grapes?

And is it then to be wondred at, if the Lord pluck down the hedge thereof, that it might be eaten up by the wilde Boar and Beast of the field, if he break down the wall thereof, and make it waste and desolate? Is it to be wondred at, if he with-hold the Clouds that they rain not on it, and suffer briars and thorns to spring up in it, where the Plants did grow? The Vine when it is unfruitful,* 1.3 is the most unuseful of all Trees, it is fit for nothing but the fire, and the Lord hath threatned to gather the unfruitfull branches, and to cast them into the fire and burn them;* 1.4 and the Earth which drinketh in the rain that oft∣en falleth upon it, and instead of herbs meet for the use of him by whom it is dressed, bringeth forth nothing but bryars and thorns,* 1.5 God reject∣eth

and curseth, and in the end burneth.

O the unfruitfulness of London! O the briars and thorns which have flourished in this ground, whereby the seed of the Word hath been choak∣ed! O the hemlock, the thistle, and the worm∣wood, that have sprung up in the furrowes of the field! O the tares that have abounded and over∣topped the wheat, and how little good Corn hath there been brought forth! O the wilde Olive Trees which have grown up in Gods Garden, and wilde Figges and wilde Grapes, which the Figg-Trees and Vines of God have yielded unto him! O the leanness of his sheep in such fat pasture! O the barrenness! the barrenness! of London under such plentifull showers of the Word! in∣stead of the fruits of righteousness, which are to the praise and glory of God, there have been the fruits of unrighteousness and wickedness, which are to Gods dishonour;* 1.6 instead of the fruits of the spirit, which are love, joy, peace, gentleness, meekness, temperance, goodness, faith; there have been the works of the flesh, fornication, un∣cleanness, lasciviousness, hatred, variance, emu∣lations, wraths, strifes, seditions, heresies, envy∣ings, murders, drunkenness, revellings, and such like; of which the Apostle tells us, that they which do such things, shall not inherit the King∣dome of God.

And those who have not abounded in the gros∣ser works of the flesh, very few of them have been very fruitfull in good works. London hath had the means of grace, and yet most of them without grace, few of them have much grace; London hath had powerfull Ordinances, but

but what powerful effect have they produced? what have they to shew of all their Prayers, and Ser∣mons, and Sacraments? have they attained unto a great measure of mortification? is grace grown up to a great heighth? what evidences, what ex∣periences have the best got, which they might have got, had they been more diligent?

Give me leave a little more particularly to instance the unfruitfulness of London in regard of repentance, faith, love and new obedience, the fruit which God so much looketh for, and so much delighteth in.

1. Where have been the fruits of Repentance in London? Calls there have been to repentance frequent, fervent: reason for repentance, sins numerous, hainous: need of repentance that judgments temporall, eternall, might be diver∣ted, that pardon, happiness might be obtained: and yet O the impenitency and hard-heartedness of London! few bleeding hearts under the sharp sword of the Word; little tenderness under the most melting discourses; few converts and peni∣tent persons did the most powerful preaching (e∣specially before the Gospels eclipse) bring forth in London: converting work was at a great stand, though there were so many unconverted persons in the City: and by the impenitency and hard∣ness of heart in London, Gods treasures of wrath have been filled up, which in some measure he hath opened in these late judgments, that he hath inflicted, and yet the great day of his wrath is stil to come, Rom. 2. 4, 5.

2. Where have been the fruits of Faith in London? how hath unbelief abounded, the great

Gospel sin, more dangerous than any other, and more hainous in London than in any other place? O the thick vail of unbelief which hath hid Go∣spel mysteries, and things afar off from the eyes of this people! O the evil heart of unbelief which hath shut the door against the Lord Jesus Christ, who hath knocked so long for entertain∣ment! O the sottishness of London, to believe no more, when truths have been made so plain and clear; when promises have been made known so great and sure; when Christ hath been preach∣ed and tendered; and when Heaven hath been re∣veal'd and proffered; and when all have such need, for the most to shut the eye, and ear, and heart, and through unbelief to refuse! to give God the lye, and turn upon him the back; to give Christ a wound, and tread his blood under∣foot; to give the spirit a repulse, and send him a∣way griev'd from the heart, as men do by their unbelief; this sin doth provoke the Lord to great displeasure.

3. Where have been the fruits of love in London? O the want of love to God, and one to another! the grace of love is necessary and sweet and hath been much pressed, but little exercised in London; there hath been much love of the World, but little love of the Father; hatred of the brethren hath abounded, but there was little brotherly love; burning anger there hath been, litle burning love; burning lusts, litle burning love; inordinate carnal love, little true spiritual love; carnal love hath exceeded the bounds, but spiritu∣al love hath been in a very low degree: and when love in London hath waxed cold, is it a wonder if

Gods anger hath waxed so hot, and broken forth into such flames, as we have seen?

4. Where have been the fruits of new obedience in London? and expression of love to Jesus Christ by keeping of his commandments, though his commandments are not grievous?

3. A third sin of London, is hypocrisy in the pro∣fession of religion. This sin exceedingly prevailed in the late times, when profession of religion was grown into fashion: religion was neer in the mouths of most, but far from the reins: there was a general face of religion, but it was no more than skin-deep; It was seated in the countenance, not rooted in the heart: how many painted se∣pulchres had▪ we in London, outwardly fair and beautiful, inwardly full of rottenness and wick∣edness? how much sounding brass had we then in our streets? a great noise and stir hypocrites did make, but they were hollow at heart; our gold was most of it counterfeit; water we had instead of wine, and dross instead of silver.

O how was religion abused! some made it a stirrop to get up by into the seat of honor; others made it a cloak to cover their covetous practises; many base and wicked designes were carried on under pretence of religion.

It would ask too much time to set forth hypo∣crites in all their shapes, and to paint hypocrisy in all its colours. London hath formerly abound∣ed with hypocrites, and more lately it hath not been free. If Hell-fire be the portion especial∣ly of hypocrites hereafter, Matth. 24. 51. No wonder then if God be angry with a place for this sin here.

4. The fourth sin of London, is Formality and lukewarmness in the Worship of God. There was much formality when there was no Form; and I suppose that Forms have not quickned unto more liveliness; there was a face of Worship in∣deed in London; and was there not only, or little more than a Face in most places? God is Holy and Jealous, a great King, and his Name is dread∣ful, Mal. 1. 14. God is a Spirit, and they that wor∣ship him, must worship him in spirit and in truth, Joh. 4. 24. But hath his Worship been accord∣ingly in London? hath there been that spiritual Worship which he requires? Let London seri∣ously reflect upon their carriage towards God in their Devotions; have they had a due awe and dread of the great Name of God upon them, when they have seemed to draw neer unto him? have they worshipped him with reverence and godly fear? outward reverence some have used, more than he hath required, in bowing at Names and before Places; but have they had inward reverence and fear of God upon their hearts? have they cloathed themselves with Humility, when they have come into his presence? hath there been inward fervour and delight accom∣panying their outward acts of Worship?

Alas! how formal hath London been, especially of late in Gods Worship? they have prayed, but what kinde of Prayers have they been? could they deserve the name of Prayers? were those prayers likely to prevent Judgement, or turn away wrath? some Confessions of sin have been

made, but so generall and formall, that they have been very unlikely to work up the heart to sorrow and repentance: and where some have been more particular, hath not much for∣mality cleaved to them? where hath hearty grief for sin, and sorrow been to be found? would not a small Viol hold all the tears that have dropt from the eyes of great Assemblies, even in the day of their most solemn Humiliations? hath not sin been rolled under the tongue, when Confession of sin hath been at the end of it? Have not the Confessions of many been such as if they came to ask leave to commit sin, rather than humbly to bewail it? at least have they not taken leave, whatever their Confessions have been? Petitions have been made for pardon, and grace, and sanctification, but hath it not been Lip∣prayer, without hearty desire? hath it not been in such a manner, as if they did not much care whether they did speed or no? as if they could make shift well enough without a Pardon? as if they had no need of Grace and Holiness; but they must say something for Form and Custom? hath there not been an enmity in the hearts of many against that which they have seemed to desire with their lips? Who have stirr'd up them∣selves to lay hold on God? Who have wrestled in Prayer with fervent desires, with Faith, and Importunity? Hearing there hath been in Lon∣don; but how little Believing? how little re∣lishing the Word, and receiving it with Love? Singing there hath been, but how little Joy and Melody of the heart in the Lord?

O how formal and lukewarm hath London been? how much of the Laodicean temper have they had in all Ordinances? And might not God say to London, as he did of old to Ierusalem, Isa. 1. 11, 12, 13, 14. To what purpose is the multitude of your sacrifices unto me? &c. Such services are to no purpose; they are vain Worship, and do not attain the end thereof, either to profit him that offereth them, or to please him unto whom they are tendered; can such formal services be effectual to procure pardon or peace? can they bear up the spirit in a day of trouble? will not the Morning cloud and early dew of such Righ∣teousness flee away and vanish upon the ap∣proach of the Sun? will not such Spiders webs be broken to pieces by a stormy winde? how do Formalists behave themselves as if they had no Religion when they fall into trouble? when God thunders by his Judgements, what can a cold, formal, empty prayer do? when Death appears before them with a grim countenance, what comfort can such reap by reflection on such ser∣vices? what Evidences for Heaven can they gather from any of their outside Devotions?

And are not they to as little purpose in regard of God? may not God say unto them of their Fastings and Prayers, Did you fast unto me? did you pray at all unto me? Zach. 7. 5. Or as here to the Iews, That he was full of their Services, even to a loathing; that he took no delight in them, and who hath required these things at your hands to tread my Courts? Bring no more vain Oblations, Incense is an abomination unto me, I cannot away with your Assemblies, my soul hateth

them, they are a trouble to me, I am weary to bear them. The Lord is much offended with formal, hypocritical Services; hereby they flatter and mock him, and is he taken with flatteries? Such services are like a dead, cold, black, mangled, rotten, stinking Carkase without the Soul and spirit, which must needs be very unsavoury and displeasing; they are like the lame, blinde, halt, sick Cattel, which were not fit to be offered up in Sacrifice under the Law, Mal. 1. 8. If ye of∣fer the blinde for Sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? Offer it now unto thy Governour, will he be pleased with thee? And will God then be pleased? Such persons when they seem to serve God with their Outward man, they serve the Devil and their own lusts with their Inward man; God hath the Form sometimes, the Devil hath the Power; God hath the show, the Devil hath the substance; God hath the bark, the rinde, the shell, the Devil hath the kernel; God hath the Cabinet, the Devil gets the Jewel; they give God the Devils leavings and refuse as it were of their own lust; for they spend the strength and vigour of soul and body in serving the Devil, and gratifying their own lusts; and then think to put God off with any thing; giveing him only some dead, cold, faint, empty, heartless, lifeless, outward services; and even in them they are sweyed by some carnal Motives, which are the secret spring to the wheel of all external services. And O how abominable is all such Worship in the sight of God? Hath not Formality in Worship, been one sin of London,

which hath helpt to fill up the Ephah? when the means God hath appointed for the turning away of his anger is used in such a manner that it self becomes a provocation, no wonder if his wrath break forth without remedy.

5. A fifth sin of London is Division amongst Professors; different perswasions have made wide breaches and divisions in London, and through Divisions have arisen great animosities and con∣tentions, unto the shame of Christianity and the Protestant Religion; and hath not God been pro∣voked to anger hereby? hath not he contended with Professours, and by the common scourge he hath brought upon them, called aloud unto them for a union, and more hearty accord and affection then formerly they have had? and hath not he given them liberty and opportunity, had they minded and cared to make use of it, for meeting together in order unto healing? but have pro∣fessours of different parties been sensible of Gods meaning in the scourge upon their backs? have they hearkened unto Gods call? have they laid hold of, and improved opportunities for closing up their wide breaches? I hope some closing in affection there hath been amongst some; but how rarely hath it been to be found? and when there are such breaches still amongst us, is it not just with God to make further breach∣es upon us, as he hath done by his judgements?

6. A sixth sin of London is neglect of Reformation.

Neglect of

• 1 Personal
• 2 Family
• 3 City
• 4 Church

Reformation.

1 Neglect of Personal reformation in

• Heart.
• Life.

1. Who in London have seriously and very di∣ligently endeavoured the Reformation of their hearts? when so unclean, and polluted, who have laboured to get them washed? when such roots of bitterness have been springing forth, and such weeds of Lust have been growing there, who hath endeavoured to pluck them up? out∣ward neatness there hath been in London, washing, and rincing, rubbing and scowring; but O the in∣ward sluttishness! they who have had clean houses, and clean garments, and clean faces and hands, have had foul hearts: who have taken care every day to rince and scowre their inside? to bring their hearts to the fountain set open for sin and uncleanness; and to cleanse themselves from all filthiness of flesh and spirit, that they might arrive every day unto greater perfection in holiness? they who have been careful to dress their bodies every day, have been very careless in dressing their hearts, neglecting to put on the white robes of Christs righteousness which alone can cover their spiritual nakedness and defor∣mity; and to get the jewels of grace, which alone can adorn the soul, and render it amiable in the sight of God.

Heart work, is hard work; and it is so hard that most have let it alone; they have been dis∣couraged with the difficulty; the opposition of Sathan and Lust to this work hath been so strong, that they have been quickly overpowered upon their first attempts and endeavours after a change and rectifying of the disorders, which they have perceived.

Heart work, is secret work; many have em∣ployed themselves in the more open work of religion; few have taken pains with their hearts in secret; many take heed to their tongues, what they speak, and before whom; to their hands, what they do; to their feet, whither they go; but few take heed to their hearts▪ Murder, Adultery, Theft, and the like sins have been committed in the heart by many, who would have been afraid and ashamed of the outward acts.

O the unwatchfulness there hath been in Lon∣don over the heart! Citizens have watched their gates, and watched their streets, and watch∣ed their houses; but how few have watched their hearts, what cometh in, and what goeth forth? how few have set a watch before the door of their lips, and ears, and other senses, which are the inlets of sin; and upon their hearts, from whence are the issues of sin? how few have kept their hearts with all diligence? how few have laboured to govern their thoughts, to rule their passions, to subjugate their wills to Christ, and to deliver up all their affections to his di∣spose and obedience? Heart reformation hath been much neglected.

2. Who in London have endeavoured Life-Re∣formation as they should? how few have there been effectually perswaded to put away the evil of their doings from before the eyes of the Lord, to cease from evil, and have learned to do well? How few have broken off their sins by Repentance, and throughly amended their ways, measuring out their actions, by the Rule of the word? how few have got the Law of God written in their hearts, and the transcript thereof in their lives, exemplifying the precepts thereof in their conversations? how few in London have been like so many Epistles of Christ, in whom the will and grace of their Master might be read? who have troden in Christs steps, walking as he walked, and followed him in the way of obedience and self-denyal? who have shined like so many lights in dark places and times, adorning their profession, and living as becometh the Gospel?

Great irregularities there have been in the lives of most Londoners, little Gospel-reforma∣tion; little making Religion the business; little holy exact living. If a stranger had looked into our City, and observed the lives of the most, and not known them to have had the name of Chri∣stians, would not he have judged them to be Heathens, yea many of them in their dealing to be worse then Turks and Infidels? Thus Perso∣nal Reformation hath been neglected.

2. A great neglect there hath been of family reformation in London; How few have with Ioshuah resolved, and accordingly endeavoured that they and their houses should serve the

Lord? how few have set up Religious worship in their families? have not many hundred houses in the City been without family-prayer in them from one end of the week to the other? and is it strange that the Lord hath burned down those houses, wherein the inhabitants would not vouch∣safe to worship him? And where there hath been some prayer in many families, it was but once a day, and that so late at night, and when the body hath been so tryed, and sleepy, and the soul so dull, and unfit for Gods service, that the pray∣ers have been no prayers, or lost prayers, such, which instead of pleasing him, have provoked him to anger? how few did labour to instruct their families; Catechize their children and ser∣vants, to bring them up in the nurture and ad∣monition of the Lord? hath not God threatned to pour out his wrath upon irreligious families? Ier. 10. 25.

3. Neglect of City-reformation; have not the Magistrates of London been faulty here? let them ask their own consciences, whether to the utter∣most of their power according to the trust and opportunity the Lord hath put into their hands, they have endeavoured the Reformation of the City? whether as Gods under-officers, they have improved their interest for the promotion of Religion in the zealous exercise of it? yea whe∣ther they have put the Laws made, in execution against Sabbath-breakers, swearers, drunkards, endeavouring to find out and punish such of∣fenders?

4. Neglect of Church-reformation; And is there no blame to be laid upon Church-officers?

hath there been that zeal for, and faithful execu∣tion of Church-discipline according to the Rules of the word? hath not the Lord Jesus Christ been affronted in his Kingly office by some, who have imposed precepts of their own upon mens consciences, instead of vigorously endeavouring the execution of his; and taken the power of the Keyes out of the hands of those unto whom the Lord hath entrusted it, hereby rendring the execution of discipline impossible according to the Laws of Christ? have not the tender and most conscientious lain under the censures of some, rather then the openly profane and scan∣dalously wicked?

Neglect of Reformation am I speaking of? nay have not many, who call themselves Mini∣sters, endeavoured rather the overthrow, then the promotion of it? have they not had girds in their Pulpits at holiness and zealous profes∣sion; which they have seconded by a conver∣sation of dissoluteness, malitious opposition and persecution of those especially who have been the most religious? Sad neglects there have been of reformation in London; and that when London lay under such obligations to re∣form: as Christians they were obliged by bap∣tismal and renewed vows: as Protestants of the Reformed religion, they were obliged to endeavour a reformation: by Mercies they were obliged; an•• have they been under no other obligations? And hath not the neglect of reformation, notwithstanding all obligations, rendred them guilty of disingenuity, infideliy, yea of perjury it self? I verily believe

this is the great sin God is scourging London for; God is contending for a Reformation; and if they do not endeavour it more vigorously the sooner, I fear he will bring desolation upon them.

7. A seventh sin of London, is fearful Aposta∣cy, and a spirit of complyance with the sins of the times. How many in London who formerly were great profestours, have discovered them∣selves to be rotten hypocrites? who casting off the sheeps clothing, and laying aside all pro∣fession, have given themselves up to disso∣luteness, and licentious living? formerly they have seemed true penitents, and to be washed from their iniquities; but they have returned with the dogg to the vomit, and with the Sow that is washed to the wallowing in the mire, 2 Pet. 2. ult. formerly they have been swept a little within; and garnisht outwardly with a fair profession; but the unclean spirit hath re∣turned, and without any great difficulty hath entered with seven worse spirits, and defiled them more then before, and made their last state worse then their first.* 1.7 I speak not so much of those who worship God in this Mode or that Mode, and of alterations herein; but of those who sometimes professed religion, and now do not worship God in any mode at all, but wholly addict themselves to their lusts, and are ashamed to be called, or thought to be religious.

They would not now look like a Saint, or speak like a Saint, much less live like a Saint. Thus have many in our dayes cast off all fear of God, and devoted themselves with the Hell∣hounds of the times to the service of the Devil; resolving to do what in them lies to promote the interest of his Kingdom. And if some are a little more aukward in his service, and not al∣together so like him, and such apt Scholars pre∣sently, as others whose education hath been in his School from their childhood, yet they learn very fast, and wonderfull is their proficiency in a short time; and in regard of Apostacy they come neerer the Image of the Devil, than those that have been alwayes tutor'd by him.

Now for any in London to forsake God, that they might serve the Devil; to draw off from the wayes of Holiness, that they might walk in the wayes of Wickedness; doth cast a great slurr upon God and his wayes. They do in ef∣fect say, That the Devil is a better Master than God; and that the way of sin that leadeth to Hell is more eligible than the way of Holiness, which alone can bring to Heaven. The Lord threatneth, that his Soul shall have no pleasure in such Apostates, Heb. 10. 38. It is a Meiosis, and we are to understand, that the Lord is high∣ly displeased with such persons.

See how God pleads with Apostatizing Israel, Ier. 2. 9, 10, &c. Wherefore I will yet plead with you, saith the Lord. Pass ye over to the Isles of Chit∣tim, and see, and send unto Kedar, and diligent∣ly consider, if there be any such thing? Hath any Nation changed their gods, which yet are no gods?

But my people have changed their glory for that which doth not profit! Be astonished O ye Heavens at this, and be horribly afraid, be ye very desolate, saith the Lord; for my people have committed two great evils; they have forsaken me the fountain of living waters, and have hewen out unto themselves broken cisterns, that can hold no water: And hence follows, v. 15. The young lions roared and yelled upon him, and laid his land waste; his Cities are burnt without inha∣bitant: and v. 17. Thou hast procured these things unto thy self, because thou hast forsaken the Lord thy God: and v. 19. Thy own wickedness shall correct thee, and thy back-slidings shall reprove thee; know therefore and see that it is an evil thing and bitter, that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. And may not God thus plead with the Apostates of London, and punish them as he did his people of Israel?

8. The Eighth sin of London is deafning the Ear against all Gods Calls. The Lord hath called upon London by his Ministers, but they have been like the deaf Adder which will not hearken to the voice of the Charmer; they have stopped their ears, and turned away their shoulder, and made their heart like an Adamant stone. God hath called by his Mercies; but this voice hath been too low, and they have slept the more se∣curely in sin. God after other Means hath called by Afflictions, first lighter, then heavier; and yet how many in London have, and still do walk contrary unto God, and will not return to him

that hath smitten them? They have been incor∣rigible under all Gods correcting Rods. When God spake by the Plague, they were a little a∣wakened, but quickly dropt asleep again; when the plague was a little over, they return to their Trades again, to their sins again, but they do not return unto the Lord. And when the Judge∣ment of the Plague was so much lost and inef∣fectual for their good; this no doubt hath provo∣ked God so quickly and unexpectedly to turn his hand upon them, and bring the Judgement of the Fire; and if they will still walk contrary to God, they must expect that God will walk contrary to them, untill he have consumed them.

9. A Ninth sin of London is Profaneness, and a loose and frothy spirit, especially in the Youth and springing generation. I do not tax all; for I am confident there is a serious and godly Youth growing up. But O that there were not reason to say, that the generality of Youth is profane and wicked, as well as those who are grown more mature in wickedness! And this Profane∣ness hath shewed it self

In

• 1 Profane using Gods Name.
• 2 Profane breaking of Gods Day.
• 3 Profane scoffing at Gods People.

1. In profane using of Gods Name. How grosly hath the third Commandment been broken in the City? how hath the great and dreadfull Name

of the Lord God, which should make men to tremble in the mention of it, and command their spirits into aw and reverence, been vainly taken by many, and used to fill up the sen∣tence of their ordinary discourse? And not only so; but how hath the Name of God been tossed in the black mouths of the Children of darkness, and even torn in pieces by their hideous Oaths and Execrations? What an hellish noyse hath the sound of full-mouth'd Oaths, made some∣times in the streets; enough to make the hair stand on end, of one who hath a sence of the greatness of that Majesty upon his spirit, which hereby is so audaciously affronted? Oh the Swearing that hath been used by Londoners in buying and selling! Many Parents have been so addicted to this sin in their Families, that their little Children have no sooner learned to speak, but they have also learned of them to swear by the Name of God, which hath been all the teaching of God that they have given them; a devilish teaching indeed; which here∣after they will curse and bann them for in Hell.

But if you should have laid your ears unto the Taverns, and Ale-houses, and Whore-houses, and other Devil-houses once standing in London; and harkened to the speeches of many of the Devils Imps, in their drinking and gaming, and other lewd practises, especially when a little cross'd and vexed; Oh what language of Hell might have been heard! How have those cursed Vil∣lains, in the heat of their wine and anger, shot vollies of Oaths in the face of the God of Hea∣ven!

and whetting their tongues like a sharp sword, they have not feared to wound the name of God, when they have received any injury from men. O what poyson of Asps hath there been under their lips? but a worse poyson of sin in their hearts, from the evil treasure and abun∣dance of which, these oaths and blasphemies have proceeded.

But who can find words to set forth the evil of this sin, which hath not the temptation of pleasure, advantage or honour, as other sins have; and therefore is a great argument of a monstrous wicked heart? And who can ex∣press Gods displeasure for this sin, for which he makes sometimes a whole land to mourn? And hath not this sin provoked the Lord to utter his angry voice in Plaguing and burning the City, that they might fear to abuse his Name any more?

2. In profanc breaking of Gods day. Sabbath breaking was an ordinary sin in London. I say not, it was so much broken in doing the ordinary works of the particular callings, but in that which was worse: How many did spend the Sabbath in eating to excess, and drinking till they were drunk, in sleeping, in walking into the fields, in sports and recreations? Many wholly neglected the worship of God on that day; and instead of that, did the Devil more service on the Lords day, then all the days of the week besides.

The many weeks of Sabbaths which London had in the time of the Plague, methinks did re∣prove London for their profaning of the weekly Sabbath: And the great fire, (I will not call it

bon-fire because so destructive to London.) which was begun in the City on the Lords day did re∣prove London for those lesser fires, (I will not call them bon-fires because so offensive to God) which not long before were kindled in the streets on that day which called for other kind of work. Not to speak any thing whether there were any just occasion for those fires and ringing of bells, (most of which were melted before they were rung so generally again) and such a shew of mirth and rejoycing at that time.

The Citizens carrying forth their goods, and lying in the fields, with grief and fear, might put them in mind how often they had walked out into those fields on the Lords day for their recreation; when they should rather have been hearing the word preached, or if that were over, repeating it in their own families, giving and receiving instruction, or in their closets at the throne of grace, or employed in meditation. As God delights in those that call his Sabbaths a delight, and makes sweet promises to them; so he is highly displeased with Sabbath breakers, and hath denounced severe threatnings against them, Jer. 17. 27. If ye will not hearken to me to hallow the Sabbath day; I will kindle a fire in the gates of Jerusalem which shall devour the Palaces thereof, and shall not he quenched.

3. In profane scoffing at Gods people. The name of a Saint, and Godly man, hath been ridicu∣lous to many prophane Spirits in London, and used by them in a way of reproach. How have Gods people, especially the more strict and zea∣lous, been made the drunkards song, and laughed

at in the streets? Horrid impiety! as if it were matter of more shame to be like the Holy God, than to be like the Foul Devill! and to be employed in the work of angels, than to drudge in Satans chains!

No wonder if God is angry with such a place where such vipers have had their abode: Pro∣phaness is a great sin that hath brought ruine upon us.

10. A tenth sin of London is Pride. This sin being so odious to God; so destructive where it abounds; and so universal in London; I shall speak of it the more largely, both in regard of the inward workings, and the outward expres∣sions of it: which when opened, I believe there are none that will be able to say they are wholly free from it.

1. In regard of the inward workings of pride. Oh how hath the poison of this sin envenomed the spirits of the most in a very high degree? How many self-admirers have there been in London, who have been puft up with an over∣weening conceit of their own excellencies? What high, touring, swelling thoughts have they had of themselves? What secret self-pleas∣ing, and lifting up themselves in their own esteem? Some esteeming themselves for that which is matter of shame; admiring themselves for their own wit and parts, when they have lain fallow, and not been employed for God, or when they have been employed to his dishonour: when they have been wise, but it hath been to

do evil: when they have been men of under∣standing, but it hath been to practise iniquity: when they have had cunning craftiness, but it hath been to deceive, to defraud and over-reach; or to plot and contrive others mischief; when they have had a ripe wit, quick understanding, rich fancy, fluency of speech; but the employ∣ment hath been about toyes and trifles, or that which is worse; when the vent hath been in foolish, empty complements and courtship, jest∣ing with Scripture, scoffing at the religious, or in dirty and obscene discourses.

Others have admired themselves, for that which really they never had but only in their own imagination. Some for their parts and learning; thinking themselves great schollars when none have thought so but themselves: others for their grace and godliness, when their silver hath been dross; and their grace either counterfeit in whole, or so mixed with unper∣ceived corruption, that upon examination they might find themselves very poor, in that which they thought themselves so much enriched with; and if they looked to the root and principle of their actions, they might find great flaws, and deficiency in those things which they had the highest conceit of.

How many in London have had very honour∣able esteem of themselves; preferring them∣selves above others, yea above the whole world? Few have measured themselves by the rule, but measured themselves by their own fancies, or by other mens esteem. How many have thought themselves to be something, when they have

been nothing, and rejoyced in their actions as ex∣cellent, and admirable, not from their own proof and tryal of them by the word, but from others acceptation and commendations, and by com∣paring them with the actions of other men, whom they have conceited themselves to ex∣ceed? O how have some lifted up themselves above others, looking upon themselves as far more worthy without any reall ground? their eye hath been upon their own good things, overlooking the secret evil, because it cannot be seen by men: and their eye hath been upon others evil things; overlooking the good which hath been out of ready view: their eye hath been upon their own best things, and upon others worst things, aggravating their faults, and ex∣tenuating their own. Thus they have in their thoughts brought others down through uncha∣ritableness, and lifted up themselves upon the ru∣ines, which their uncharitableness hath made in others worth: and when they have had greater esteem because of their greater shew, this opini∣on of themselves hath been confirmed; whereas in truth, others who made less shew, and had less esteem, have had more sincerity, and secret hidden excellency.

I might further trace the inward workings of pride in the self-love which it hath effected; What a marvelous affection have proud persons had towards themselves, notwithstanding their ugliness, and spiritual deformity, the rottenness and corruption within them? and many lusts of their hearts? all which pride hath covered and a thousand faults in themselves; as charity doth

cover a thousand faults in others: Pride hath put a fair gloss and Varnish upon all, and re∣presented men to themselves as very lovely and amiable. Pride also hath chosen for such, their friends, who have been loved, not according to the worth which those persons have had, but according to the estimation those persons have had of their worth; which if those have fallen in estimation, these have fallen in affecti∣on.

I might shew the workings of Pride, in the hatred, anger, spight, revenge which it hath ef∣fected, when it hath met with disesteem or slight∣ing: the grief at the substraction of its fuel, and provision; the sollicitous thoughts, and cares con∣cerning, and eager progging, and pursuit after others commendations; the storm of commotion and disturbance which this winde hath raised, when the tide of Applause hath run another way: the complacency and delight it hath yielded in drinking out of a full stream of others esteem, in chewing the Cud, and revolving in the minde the praise of men. But so much concerning the inward workings of Pride.

2. Concerning the Outward expressions of Pride, and that,

1. In the Speech: London hath been grosly guilty in Boasting and Vain-glory. What com∣pany could you come into almost, but you should finde many boasting spirits? some foaming out the shame of their own praise, in high expressi∣ons, and direct self-commendations (without any regard to Gods glory, self-vindication, example, or excitement; in which cases, modestly and

sparingly, to do it may be lawfull and a duty) but they have done it only to be well thought on, and admired: Others driveling out their own praises more sliely and indirectly; but a Christian of eyes and brains, might easily per∣ceive that the drift and scope of the discourse hath been Self, and a tacit begging of a good opinion. As if one should say, Pray friends, think a little better of me; pray have me higher in your esteem; for to say the truth, by this I give you to understand that I am a very worthy person. Many we shall finde very forward to declare their own goodness, but few faithfull in speak∣ing forth the praises of God; yea many there have been who have discommended themselves, not that they might fall, but rise in esteem. Thus some rotten-hearted hypocrites as full of pride as they can hold, and some sincere in the main, yet too much like them, have spoken so meanly of themselves, and so much against themselves as none other would do; and what hath been the design? even that they might be accounted humble: and therefore they have ta∣ken care in their self-commendations, to speak of nothing but common infirmities, concealing their more gross faults; and those common in∣firmities, in a mourning and complaining way, as if they were very sensible of them; as if af∣fected, afflicted, and burthened with them (as the humble, sincere Christian is indeed) that they might be esteemed for sensibility of small faults; and then they have taken care to do it, not to those that are more rigid, severe and quicksighted Christians, that would quickly have smelt out

their pride; but unto those, which they have lookt upon as the most tender, charitable per∣sons, who are ready hereby to advance them higher in esteem; or weaker Christians, who are ready to confess more evil of themselves. And when they have thus spoken against them∣selves, they have not really thought so, but the contrary; but they have spoken so, that they might be contradicted, and commended to their faces; if they thought they should have fallen in esteem by such words, they would have held their peace, but because they supposed discom∣mendation might most effectually promote esteem, and draw out a good word, therefore they have used it. Proud Hypocrites speak ill of themselves that they may be accounted hum∣ble; they cannot endure to be humble; they care not for the grace, yea they hate it; yet they would be thought to have it, because it doth pro∣mote esteem: they love the reward of humility, but they care not for humility it self, they love humility in others, because such persons will stoop to them; but they love not humility in themselves, for they will stoop to none.

Thus some also out of a secret design of pride have discommended others behinde their backs, that they might be thought to exceed them, whom they could correct, and finde fault with∣all; they have laboured to bring down others that they might set up themselves. And the same design of Pride they have had in commending others to their faces, and exalting them in words above themselves, not from a reall esteem which they have had of them above themselves, but

only that they might draw forth a commenda∣tion from them.

Such expressions of pride have been to be found in Professors, and have been more latent; but I shall speak of the more gross and open expres∣sions, which have been generall in the City. We read of the pride of the Daughters of Ierusalem, Isa. 3. 16, &c. They were haughty, and walked with stretched forth necks, and wanton eyes, walking and mincing as they went, and making a tinckling with their feet: and what was it they were proud of? See from v. 18. to v. 25. Their ornaments, their Cauls, their Tires, their Chains, their Bracelets, their Mufflers, their Tablets, their Head-bands, their Rings, their Iewels, their changeable suits of Apparel, and the like. And hath there not been this pride in London? Were not the Daughters of London like the Daughters of Zion for pride, and haughtiness? Was there any place in Eng∣land that could shew such pride of Apparel as London could shew, which the Female sex were not only guilty of? Was there any fashion, though never so antick and apish, which London did not presently imitate? Who can count the Cost which hath been lavished out in Cloath∣ing, and rich Apparel? some pinching their Bellies and Families to lay it out on this Lust.

This Pride of Apparel is very shamefull and absurd, Cloaths being the Badge of Apostasie, which were not made use of till after the fall, therefore the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies Cloath∣ing, comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 He prevaricated; and it is as if a Thief should be proud of his Shackles, or

any Malefactor of his mark of disgrace: At least the gaudy attire of many persons hath signified the emptiness and frothy minde within; and that they have had nothing to set them forth but their Cloaths.

I might also add; the pride, which the daugh∣ters of London have had of their Beauty, though it be but skin-deep, and the Body but a skin∣full of dirt, and the choycest beauty without discretion, like a Jewel hanged at the ear or nose of a Swine: And the Lord knows what mon∣strous, and defiled, and deformed insides, the most of those have had, who have been so fair and adorned outwardly. Many in London have been proud of their fine cloaths and fair faces; and others of their fair Shops, and stately houses; Pride has hung about the neck like a Chain, and covered them like a garment, instead of the cloathing and Ornament of Humility, which be∣fore God is of so great price.

Now God is highly offended with the sin of Pride, God resisteth the proud, 1 Pet. 5. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he doth as it were set himself in battell array against them. Pride goes before destruction, and an haughty spirit before a fall, Prov. 16. 18. Pride was one of Sodoms sins, which City was burnt with fire from Heaven, Ezek. 16. 49. The Scriptures speak of Three Ci∣ties that were burnt for this sin of pride among other sins, namely Sodom, Ierusalem, and Baby∣lon: And may not London come in for a fourth? The botches, and blains, and loathsome sores in the bodies of many, when the Plague was in London; and the burning of so much fewel of

pride, by the Fire, methinks were a very loud reproof and rebuke of London for this sin.

11. An eleventh sin of London, is fullness of Bread, or intemperance in eating: this was ano∣ther of the sins of Sodom. God did feed London with the finest of the Wheat, and gave plenty of Corn, and Flesh, and other Provisions; but how have they abused Plenty by their Intemperance and Luxury? O the excessive Feasting in Halls, and private Houses of them whose Estates have been more plentifull! What indulging hath there been to the Appetite, as if self-denyal in regard of the Appetite were no duty, or an enemy, and with the Poor to be shut out of doors? What curiosity of Palat, and daintiness have many in London had, so that Air, Earth, Sea, must be ransackt to please them, and all would not do? What loathing have they had of ordinary food? Many good creatures of God must be cut and mangled, and spoyled, to make them new dishes; which however pleasing, have but spoyled their stomachs, and bred diseases in their bodies. Some have not eaten much, but have been so choice, that scarce any food hath pleased them; and that not, through sickness of body, but wantonness of mind: others have been pleased with their food and overpleased, and all their pleasure hath been therein; All whose God, as the Apostle speaks, Phil. 3. hath been their belly. Such like the Rich man, Luk. 16. 19. have fared sumptuously and deliciously every day; O the excessive cost that some have bestowed upon their

Tables daily! O the excessive quantity of Meat that some have devoured! O the excessive time that hath been wasted in pampering the flesh! What rioting and banqueting hath there been daily in London, many feeding themselves with∣out fear; as if gluttony were not any sin at all? How many have been like fed Horses in the Ci∣ty, or like fatted Oxen, who as the Apostle Iames speaks, have lived in pleasure and been wanton, and nourished themselves as in a day of slaughter, Jam. 5. 5. and as Hos. 13. 6. According to their pasture so were they filled; they were filled, and their heart was exalted, therefore have they forgot∣ten Me.

This kinde of Intemperance hath so strangely brutified many, that they have been even dege∣nerated into Beasts, only that they have been more unusefull; for hereby they have unfitted themselves for all kinde of service, as if they were born only to eat: but withall they have prepared themselves for those ruining and slaughtering Judgements which have come upon the City.

12. A twelfth sin of London is Idleness; a con∣sequent of the former; only that Idleness hath been more generall: this was also a sin of Sodom; I will not say but many Citizens of London were diligent in their Calling, but how many idle Vagrant persons were there in the City? What Idleness in many of the Youth, if not held in the more strictly, and some breaking forth, and lavishing away stollen time, which was not at

their own dispose whatever strictness was used? Moreover what an ill example for idleness, did many Governours themselves give to their chil∣dren and servants? When Masters were idle abroad, no wonder that Servants were idle at home; when Mistresses were idle in their Cham∣bers, no wonder if the Kitchin did imitate.

Though eating, and drinking, and cloathing were necessary, and called for some time; yet the excess of time spent about these things, if not worse, was no better than idle time. Many especially of the Females in the City have spent so much time in the Morning in their beds, if not in sleeping, at least in idle foolish Fancies, and so much time after in neat and curious dres∣sing their bodies, that they have had no time before Dinner for Prayer or Reading, no time to dress their Souls: and the Afternoon being far spent in eating and drinking, the rest of the time hath run away either in Visitings or Enter∣tainments, wherein (if not worse) vain, idle, un∣profitable things have been the chief, if not the only subject of their discourse: and by that time they have again refreshed themselves with food at night, they have been too sleepy and unfit for Prayer, and the Service of God. And thus ma∣ny careless Women in the City have lived in ease and idleness from one end of the Week, and one end of the Year unto another. But methinks the Lord hath by his terrible things in London, spo∣ken unto them much in the same language as he did, Isa. 32. 9, 10, 11. Rise up ye Women that are at ease, hear my voice ye careless Daughters, give ear to my speech; many dayes and years shall ye

be troubled ye careless Women: tremble ye Women that are at ease, be troubled ye careless ones, strip ye, make ye bare, and gird sackcloth upon your loyns.

But I would not charge this sin of idleness only upon the female sex: many men have been more shamefully guilty, especially those who have mispent so much time in gaming, (not to speak of excess in eating and drinking, and other time-consuming sins which are reproved in their proper place) O the time that many have spent in gaming! Some recreations wherein the body is exercised, may be lawful and necessary at some time; so they do not steal away too much of their time and affections; but for men to sit at games as hard as schollars at their books, what rational plea can be used for such wicked idle∣ness? Thus silver, and gold, and great estates have been consumed; and O the golden hours, the dayes, and nights, and precious time, that have been lost in gaming! Thus some have run out of all, and removed into the Country to hide their shame, after their high port in the City; some have gone into the high wayes, not to beg, but to do that which is far worse, which in some hath had a dreadful conclusion. And not only this kind of Idleness hath brought poverty, but also that heedless, slothful spirit, which many of the City have had in their callings; which hath made them blemishes to the City, and hath been an helper on of our ruine.

13. A thirteenth sin of London is unmerciful∣ness, another of Sodom's sins. Ezek. 16. 49. She strengthened not the hands of the poor and needy. I shall not blame the whole for this sin, for the charity of London hath sounded throughout the land, and throughout the world. But yet have not many of the great men of the City been guilty of unmercifulness, who though more able, yet have been less forward to contribute to the relief of such as have been in distress? It hath been the comfort of some who have lost much by the fire, that they had saved what be∣fore they had given to the poor, by putting it out of the reach of moth, or rust, or thieves, or flames of fire. But oh what marble bowels have some had towards the poor! so that they could, (whatever abundance they had by them beyond what themselves did make use of) as freely part with so many drops of their blood, as pieces of money, though to help some of the needy and distressed members of Jesus Christ: not consi∣dering that the Lord Jesus is the Heir of all things, and whatever estate they had, they were but his stewards; and that relief of the needy is a debt, which though man cannot require it of them, yet God can: and is it unequal if for want of payment of Gods debts (which they owed out of their estates, by vertue of Gods command, to the poor) the Lord hath dispossest them of his houses, and burnt them with fire, and taken away part of the estates which he gave them because they have employed them no more for his glory.

14. A fourteenth sin of London is Vncleanness, another sin of Sodom; their sin indeed was unna∣tural uncleanness. I would hope that this sin hath been little known and practised in the City. But Fornication and Adultery have been too common. Indeed there hath not been that boldness and impudency in this sin as elsewhere; there hath not been that whores forehead so ge∣nerally in London, and declaring the iniquity like Sodom: but let the consciences of many Londoners speak, whether they have not been secretly guilty of this sin? Would it not be a shame to tell of the chambering and wanton∣ness, and privy leudness which hath been com∣mitted in London? suppose that in all the remain∣ing Churches the sin of uncleanness should be reproved; and all, both men and women that have been actually guilty of it, should be forced by an inward sting of conscience (as sometimes those were upon the words of our Saviour that accused the woman taken in Adultery) immedi∣ately to go forth out of the place: what a stir would there be in some Churches? what an emptying of some Pews? what a clearing of some Iles? and how few would there be remain∣ing in some places?

Suppose a visible mark were put by God up∣on the foreheads of all Adulterers in the City of London, as God put a mark upon Cain after he had been guilty of murther; would not many who walk now very demurely, and with much seeming innocency, walk with blushes in their

cheeks? would not many keep house and hide their face, and not stir abroad except in the night? or if in the day, would they not shuf∣fle thorow the streets, and hate the fashion of little hats, and the court-mode of wearing them behind their head; and rather get such whose brims are of a larger size, which might the more conveniently cover their brows? And would not many unsuspected and seemingly modest women also, stain their cheeks with a vermilion dye upon their husbands or friends search into their countenance? would not many of them walk with thick hoods, and wear continually deep fore-head-cloaths, as if they were troubled with a perpetual head-ake, that they might hide their shame from the view of man?

This sin is so nasty and filthy, that whate∣ver swinish pleasure is found in the commission of it, usually those that are guilty (unless the brow be brass) are ashamed that it should be known: the holy and jealous eye of God hath seen them in their filthiness; their secret sins are set in the light of his countenance, which above all should make them ashamed; Whoremongers and Adulterers God will judge, Heb. 13. 4. which should make them afraid.

I have heard of Smithfield haunts, and Moore∣field walks, whither there hath been too great a resort from the City under the shadow of the wings of the night, about these deeds of darkness; the words and signs which such lewd persons have used to signifie their minds one to ano∣ther I am unacquainted withall: the many Whorehouses, under the name of Alehouses

about London, by report have had too many customers: and if the Constables had been as zealous at other times, as they were when the strict Press was in the City to disturb those Con∣venticles, they might possibly have found more of that Coat, and Tribe who should have given better example.

If there have not been publick Stews in Lon∣don as in other Cities in the World; yet have not some made their own houses little better, some men bringing in their whores in little better than publick view? and of the other Sex some by the open weare of naked breasts, and their light attyre and carriage, have enticed the eye and courtship, and after, basely prostituted their bodies to the lusts of filthy Ruffians. O the boyling, burning lusts that have been in London! O the wanton eyes and looks! the speculative uncleanness, and secret self-pollutions! the ob∣scene and filthy speeches! the toying and lustful dalliances! and the gross actual uncleann••ss which God hath been witness to every day in London! This sin of uncleanness doth debase the spirit made at first after Gods own image; de∣files both soul and body, which should be the Temple of the Holy-Ghost; and renders men unfit for communion with an holy God, who is of such pure eyes that he cannot approve of the least iniquity; much less of this, which is so gross; and not only so but doth exceedingly provoke him unto anger and jealousie.

This may be one sin that hath brought down such fearful judgements upon the City; we read of twenty and four thousand men that fell in

one day by the Plague, for the sin of fornicati∣on, Num. 15. 9. and have not many thousand inhabitants and habitations of London fallen for this sin? It is said of the Israelites, Hos. 7. 6. they have made ready their heart like an Oven, while they lye in wait, their Baker sleepeth all night; in the morning it burneth as a flaming fire. Have not the hearts of many in London been like an Oven for lust, and themselves like Bakers putting fewel into it, and stirring it up; and if whilest they have lain in wait, and have not had pre∣sent opportunity for satisfaction of their lusts; they have seemed to be asleep; yet no sooner hath the Morning light of a fit occasion offered it self to their adulterous eyes, but their adulte∣rous hearts have burned within them, and broken forth into a flaming fire, in the actual commission of the sin.

And hath this been the practice only of the Court, and of Westminster side? hath not the cursed Leaven of this common sin of the times, spread it self also in the City? Therefore the Lord also hath made ready his wrath as in an hot Oven; and though like a Baker he hath seemed to sleep while he lay in wait, and de∣layd to execute his judgments; yet in the Morning of his great provocation by this and other sins, his anger hath broke forth like a flaming fire, from whence that fire hath been kindled which hath burnt the greatest part of London down to the ground, Ier. 5. 8, 9. When the Israelites were like fed horses in the morning, every one neighing after his neighbours Wife; The Lord speaks to them in his wrath, Shall not I

visit for these things? shall not my soul be avenged on such a Nation as this?

15. A fifteenth sin of London is Drunkenness; This sin hath been more visible and apparent; I believe that scarcely any Nation under Heaven hath proportionably more Taverns and Ale∣houses than England, and no place in England so many as London, and its adjacent parts: and of all the many thousands of these houses I believe there hath been scarce any but could give many instances of this sin. Besides the many private houses where this sin hath been practised. How have men risen early in the morning to follow strong drink, and continued unto night, till wine inflamed them? Isa. 5. 11. Come ye say they, and I will fetch wine, and we will fill our selves with strong drink; and to morrow shall be as this day, and much more abundant, Isa. 56. 12. The corners and beds full of vomit, the reelings about the streets, the contentions and wranglings, the wounds without cause, the redness of the eyes, and such like have been to evident a demonstration, of mens tarrying too long at the Wine, and distem∣pering themselves with excessive drinking, Prov. 23. 29, 30. To be overtaken with drunken∣ness is a great sin, which makes men more brui∣tish than their very Horses, who will not ex∣ceed their measure in drinking, except they be forced to it by Barnacles: and if none in the City had yielded to receive the drench of a cup beyond the measure without Barnacles upon their noses, I suppose that with their horses, they

would have been more sober; and hereby pre∣vented many distempers of body, and worse distempers of mind, and which is worst of all, much dishonour of God, as well as of themselves, which excess in this kind hath been the cause of. But for men to follow after this sin, and make it their trade and common practice; to delight in it, and seek for their God and chief happiness, in a cup of Wine, or Ale, and to grow men of might in drinking; to exceed the bounds by many degrees without reeling, to entice others to it, yea to force them to drink healths (that ungodly practice) which would not in the least promote anothers health, but was likely to de∣stroy their own, through the excess which such practices do introduce; to take pleasure in drink∣ing down others under their feet; and after to glory in their shame and wickedness; this is a sin that doth so far exceed bruitish, that it be∣comes devilish, and doth highly provoke the Lord to pour forth his fury like water upon the places where such sins are committed.

And hath not London been guilty of this sin of drunkenness with the aggravations of it? Have not some of Londons Magistrates been guilty, who should have punished this sin, and too many Ministers, who should have reproved it both by word and example of sobriety? And for such to be seen drunk and reeling in the streets, was very shamefull, and a great provocation. Have not the late judgements in some sort point∣ed out this sin? the dizziness of head, and reel∣ing of persons that have been smitten with the Plague; the flaming of the heart of the City,

and reeling of the houses, and tumbling of them to the ground by the fire, methinks were a re∣proof of the dizziness and reelings, about the streets and houses, of such persons as had inflamed and distempered themselves with excessive drinking.

16. A sixteenth sin of London is perverting of judgement. This is a God-provoking sin: when none calleth for justice, nor any pleadeth for truth; when men make to themselves crooked paths, and there is no judgement in their goings; yea when judgment is turned away backward, and justice standeth afarr off, and truth is fallen in the streets, and equity cannot enter; when truth faileth, and he that departeth from evil, maketh himself a prey, &c. as the Prophet speaks, Isa. 59. When Magi∣gistrates are lovers of gifts, and followers after re∣wards; when they judge not the fatherless, neither doth the cause of the widdow come unto them; then the Lord cryeth Ah! I will ease me of mine adversaries, and aveuge me of mine enemies, Isaiah 1. 23, 24. I cannot charge London deeply with this sin; not having been my self present much in their Courts of Judicature; and I would hope that justice hath taken place here, as much as in most Cities in the world: but when I read what the Lord saith concerning Ierusalem, Jer. 5. 1. Run ye too and fro through the streets of Jerusalem, and see now and know, and seek in the broad places thereof if ye can find a man, if there be any that executeth judgement, that seeketh the truth, and I will pardon it: and when withall I consider the dreadfull judgments

of God upon the City of London, whereby the glory of the Magistracy and government of the City is so much stained; I would submit it to enquiry whether there hath not been a failure and perverting of judgment in the City? whe∣ther bribes and rewards have not blinded the eyes, and the edge of the Law hath not been turned against well doers, instead of evil doers? whe••her the Fatherless and the Widdow have not been sent weeping to their heavenly Father to complain of injustice? It is not a time to cover faults but to confess and leave them; least una∣voidable ruine come upon us when it will be too late.

17. A seventeenth sin of London is Covetous∣ness. How universally hath this sin reigned in the City? so that it may almost be said of London, as it was of Ierusalem, Jer. 6. 13. From the least of them even unto the greatest of them every one is given to covetousness. Those who have been free from gluttony, drunkenness, adultery, and the like expensive sins; have on the other hand ad∣dicted themselves to the sin of covetousness. I do not charge all, but oh how almost universal hath this sin among tradesmen been? which hath evidenced it self both in their getting and keeping riches.

1. In getting: what eager desires after the world, and their obtaining an estate by their trades? What studies and consultations, what wracking the brains, and torturing the wits, to find out the best way of thriving in the world?

what earnest prosecutions have there been, and la∣borious endeavours, rising up early, and sitting up late, and wearying the body, and the mind all the day, eating the bread of carefulness, and mingling the drink with sollicitousness, crouding up the whole time with worldly business, so that their own health hath been disregarded, as well as the worship of God neglected in the families of these worldlings; and all to scrape a little worldly riches together which some have mist of, notwithstanding all their endeavours: and if they have obtained, yet they have remained more poor in contentment, than when they were more poor in their estates? for as their estates have increased, so their desires have increased and been farther off from satisfaction; as they have en∣larged their shops and trades; and wealth hath flowed in upon them; so they have enlarged their desires like Hell, and like the Grave have never said It is enough: when they have added bag to bag, and house to house, the more cares, and fears, and sometimes piercing sorrows have accompanied their gains; but far have they been from finding the contentment and comfort in their riches that they looked for.

2. This covetousness hath appeared in keeping what they have gotten: keeping I say, for cove∣tous persons have had little heart to spend though in necessary uses what they have scraped toge∣ther: they have had wealth, but the use of it they have not had; it hath been to them like a treasure in a chest of which they had lost the key; or like another mans money in their keeping, which they must not meddle withall.

Whatever abundance they have had in the bag, and in the coffer, their families have been in want; the table hath been penurious; the back and belly have been pinched; they have lived at a meaner rate than those that have been of a meaner degree. The poor might starve at their doors, no pitty towards others in want and mi∣sery, and the least pitty towards themselves: whilest they have saved, for fear least afterwards they should want; they have all along wanted, whilest they have been saving; and it may be at last they have lost what they have been keep∣ing, to the unexpressible grief, and it may be breaking of their hearts, which have been so set upon these things.

This sin of covetousness in some hath had deeper rooting, in most hath had too much foot∣ing: and in all hath been very heinous and abo∣minable before God. This sin is termed Ido∣latry in Scripture, and the covetous are stigma∣tized with the name of Idolaters, Col. 3. 5. Ephes. 5. 5. It is heart idolatry forbidden in the first commandment. That thing we make a God to our selves, which we chiefly affect: if it be the world, then we make the world our God; which is inconsistent with the true love of God the Father the only true God. 1 Joh. 2. 15. Love not the world, neither the things that are in the world, if any man love the world, the love of the father is not in him. This sin of co∣vetousness is hateful to God and provokes his wrath, Isa. 57. 17. for the iniquity of his cove∣tousness was I wroth and smote him. Hath not God smitten London with the plague and fire,

among other iniquities, for this iniquity of Co∣vetousness? When London was eagerly pursuing after the World, and all minding and seeking their own Interest, without any regard to the Interest of Gods glory and Kingdom, or care of their soul-interest and salvation, which their worldly business would not allow time for; did not the Lord send a Plague to put a stop to their Trade; and gave them time to seek him, and to make their peace with him in their retire∣ments, which they could not, or rather would not finde before? And when they returned with more eagerness to their Trades, after the Plague was a little over, that they might fetch up if they could what they had miss'd by that inter∣mission; did not the Lord send a Fire to consume much of that which they had set their hearts upon, and in large legible Letters write Vanity upon this Idol, which so many had worshipped? Let London consider and lay to heart this sin of Covetousness.

18. The Eighteenth sin of London is Extortion; thus Covetousness hath expressed it self more grosly in some. I shall not here discourse con∣cerning Usury; but the extorting Use, which some have taken of those who have been in want; the taking Use upon Use, and grinding the faces of the Poor in their distress, no doubt is a great sin, and very offensive to God. How many Extortioners have there been in London, who have enriched themselves by impoverishing of others; who panting after the dust of the Earth,

on the head of the Poor, have lent Money to them, not for their help, but to catch them at an advantage, that so without mercy they might catch away all that they had, not leaving them so much as a Bed to ly on? Thus some have been like Lyons for Cruelty, and like Evening Wolves unt the poor, tearing their flesh from their bones, and reserving their very bones to gnaw in the morning, as the Prophet speaks, Zeph. 3. 3. This sin of Extortion was one of the abomina∣tions reckoned up by the Prophet Ezekiel, for which God was so highly offended with Ieru∣salem, chap. 22. 12. Thou hast taken Vsury and in∣crease, and hast greedily gained of thy Neighbour by Extortion; and hast forgotten me; for this and other sins there mentioned, it is said v. 3. There∣fore have I poured out my indignation upon them; I have consumed them with the fire of my Wrath. Unto this sin of Extortion I may add severall other wayes that many in the City have had of getting Estates, which some may dispute for the lawfulness of, and because so common and gainfull, the sin is little heeded; but when the Lord hath been contending with the whole City, and hath inflicted a generall stroke upon Trades∣men, yea one stroke upon another, and hath trodden their Trade under his feet, as seeming to be offended with something therein; me∣thinks they should be awakened, and open their eyes, and impartially search, and labour to finde out whatever it is that doth offend him, what∣ever seeming disadvantage may come to them thereby. And if they will not hearken, God can take away the remainder, as he hath done a

great part, and so force them to a sense of their sin.

One sinfull way of getting Estates, and I am perswaded displeasing to God, is engrossing and monopolizing of Commodities, which many in Lon∣don have done, that having all the Commodities of that kinde in their hands, they might make their own Market, and set their own price upon them; which if they sold as cheap as other∣wise they would do, or as others do when they are shared into many hands (as possibly some may) I could not condemn the thing: But when by getting the whole into their hands, they hoist and raise the Price far beyond the just Value, which they necessitate people to give, and that only that they might enrich themselves: this I dare confidently affirm to be unlawfull; and my reason is, because hereby they prefer a lesser good, before a greater; namely, the enriching of themselves, and their Families, before the more publick good of making the Commodity more cheap to the Commonwealth. If they say, the injury which they who buy of it, will sustain, (they being so many) will be very small and inconsiderable; but the good they shall get hereby will be great, and they may be in a better capacity of doing good; I answer, that none ought to do the least injury for the reaping of the greatest advantage; It being absolutely unlawfull to do evil, that good may come thereby, and the damnation of such will be just, Rom. 3. 8. and consequently a greater injury will come to them∣selves, than to those whom they injure; yea, the Injury will be greater, than the Good, which

they obtain. And as for their being in a capacity of doing more good; I believe that such persons, if they do spend such gains, are more forward to spend them on their lusts, than to lay them out in Charitable uses; I have not heard that the greatest Monopolizers in London have been the most charitable persons.

If I were more acquainted with the mysteries of Trades in the City, I fear, I might finde out more than one Mystery of Iniquity among them. If the Lord would put into the hearts of Ma∣gistrates and Citizens, to look into Trades, and to consider the equity that they bear, and take some course for rectifying abuses in them; it might be one way to obtain a more favourable aspect from Heaven; and the Lord might revive again the Trade of London, which now is dying and sinking to the ground.

19. A Nineteenth sin of London is Lying. It is said of Nineveh, Nah. 3. 1. that it was a City full of lies. O the Lies that have been in Lon∣don! who can reckon them? Lies in the streets, loud lies, which have been cryed, false News which we daily hear. Lies in the Chambers, secret lies, privy false tales which are whispered in the ears: Lies in the Shop, trading lies; lies told in buying and selling: Officious lies, which some tell to do their friends a kindness: Mischie∣vous lies, which some tell to do another an in∣jury. We read of some, that bend their tongue like their bow for lies, that will not speak the truth, but teach their tongue to speak lies, Jer, 9. 3, 5.

How many Liars have there been in London? What age is free from this sin? The Children have learned to lie, as soon as they have learned to speak. What house hath been free? How have Tradesmen been guilty of lying, which some ac∣count a necessary adjunct to their Trade, with∣out which they could not live? How many Ser∣vants have excused one another and themselves when they have committed faults, with their lies? But of all lies, mischievous lies have been the worst, which some have invented to do an inju∣ry to their neighbour; such lies are more im∣mediately begotten by the Devil the Father of lies, and such liars are his most genuine Off∣spring. But all lies in a sense are mischievous lies; they are mischievous to the party that tells them; even the Officious liar cannot do so much kindness to his Friend by his lye, as he doth inju∣ry to himself: What! will a man stab himself to do his Friend a courtesie? he that wounds his Conscience doth worse; he that gains in his Trade by his lye, loseth more than he gains: A bag of Gold is not to be compared with inward peace, and the favour of God (better than life) which by this sin is lost. Surely, the Lord, being a God of Truth, is much offended with this sin of lying. God delights, saith Solomon, in them that deal truly, but lying lips are an abomination to him, Prov. 12. 22. Lying was one sin of Is∣rael, for which their land did mourn, Hos. 14. 2, 3. And God threatneth to give all liars their part in that lake which burneth with fire and brim∣stone, Rev. 21. 8. Methinks that one place should make all liars to tremble. And is not this one

sin which some Professors also in the City have been guilty of, to the shame of their Profession; for which the Lord hath sent the Fire to burn down the City, to awaken us to fly from this sin, as we would escape the future Fire of Hell?

20. Another sin of London is couzening and de∣frauding: This sin hath been the product of Covetousness, and the companion of Lying, and how ordinary hath it been among Tradesmen, which many have been so accustomed to, that it hath been as easie to perswade the Aethiopian to change his skin, as to perswade them to leave off their Couzening? This they have lookt upon as even essential to their Trade, at least as ne∣cessary to their Gains; yea some have pleaded a necessity thereof, to get a Livelyhood for them∣selves and Families. But there is no necessity of any sin; Duties are necessary, but sins are never necessary, and the gain which is gotten by sin, is like the gain of a Garment, which hath the Plague in it, which if it bring warmth for the present, quickly also may bring sickness and death: and if Couzening brings gain into the purse, it presently brings the Plague into the heart, and quickly will bring the pain and punishment of Hell.

To defraud another in dealing, is but a more covert way of stealing, and it is as lawfull to take a Purse upon the High-way, as to take a Shilling by fraud in the Shop; the difference lies only in the degree, the nature of the sin

which is Theft, is the same in both. And the Lord, as he hath expresly forbidden this sin, so he hath threatned to avenge it, 1 Thess. 4. 6. That no man go beyond or defraud his Brother (not only in a greater thing but) in any matter, because the Lord is the avenger of all such. The several ways which Tradesmen have had of defrauding, would be too large for me to speak of, neither am I so skilfull as to understand. The falsifying of Weights and Measures is gross, a sin practised among the Iews of old, which God threatens to punish them for, Hos. 12. 7. Ephraim is a mer∣chant, the ballances of deceit are in his hand. And both their sin and Gods anger are set forth, Mic. 6. 10, 11, 12, 13. Are there yet the treasures of wickedness in the houses of the wicked, and the scant measure which is abominable? shall I count them pure with the wicked ballances, and with the bag of deceitfull weights? For the rich men thereof are full of violence, and the Inhabitants thereof have spo∣ken lyes, and their tongue is deceitfull in their mouth: Therefore also will I make thee sick in smiting thee, in making thee desolate, because of thy sins. And was it not thus with London? Did they not falsifie Weights and Measures, and falsifie Com∣modities, and speak falsly concerning the price of them, and take unconscionable gains, and yet profess kinde usage of their Customers, whom they did most exact upon? But if I could, I should not open the cunning wayes which some have found out, of defrauding and over-reach∣ing, least any should learn, and be enticed to practise the sin by the very reproof of it, as I have heard some have done.

Now such persons, who have gotten their wealth by defrauding and over-reaching their brethren, bring themselves into such a snare of the Devil, that very few ever get out, but are dragg'd by him thereby into hell; because it is not bare grieving for this sin, which is necessary to the obtaining of a pardon; but restitution is neces∣sary; they must refund, they must restore, either to the parties themselves, or to the poor, what they have gotten wrongfully, if they be able; if not, as much as they have, otherwise they can∣not be saved. No salvation came to Zacheus till he was resolved upon restitution of what he had wrongfully gained, Luke 19. 8, 9. God smites his hand at dishonest gain, Ezek. 21. 13. and this is one sin which I believe God hath smitten London for.

21. The one and twentyeth sin of London is Prodigality and Profuse spending; Some have spared too much through covetousness, others have spent too much through prodigality. Li∣berality is a great vertue; and bountiful cha∣rity an excellent grace, which London hath not been without; but prodigality is a great sin. Thus some have spent above their degree, lavish∣ing out their Estates on their tables, on their houses, on their cloathes; but the worst prodi∣gality hath been, in that which men have la∣vished out in the satisfaction of their lusts, in drunkenness, gaming, whoring, and the like; and especially those, who have spent profusely that which hath been none of their own, but what

they have taken up on credit of others; have been most grosly guilty of this sin.

And unto this sin of prodigality and profuse∣ness, I may refer the sin of excessive mirth and jollity, which hath been in London, there is an harmless mirth which is lawfull; and there is a spiritual chearfulness, which is the duty of Christians: though in times of great sin and af∣fliction of Gods people, sackcloth and mourning doth become Christians, and some expressions of joy which are more carnal, should be much for∣born: But I am speaking of the mirth of such, who have had the least ground for mirth of any, namely the wicked, unto whom no peace nor joy in that estate doth belong: for Them to be so excessively merry and Jovial, and frolick, expressing it in their prophane, obscene, and scurrilous jesting; in their musick, singing, and dancing; in their ranting, roaring, and carous∣ing; in many wastfull and profuse wayes of spending; when the Church is in sackcloth, and lies a bleeding; as too many in London have done; surely God hath been offended with this, and hath been provoked to send down his judge∣ments, to alter the cheer of London, and hereby to put them into mourning, which they were so averse unto.

Had they foreseen the Plague, and how many of them should have fallen by it, surely it would have damped their mirth; had they foreseen the burning of the City of London; and that their houses should have fallen by the fire; surely their laughter would have been turned into heaviness. These judgements they could not foresee; but

future Judgment far more dreadful, they might have foreseen, which should have made an im∣pression of sorrow upon them if possibly by re∣pentance they might avoid and escape it. Be afflicted, and mourn, and weep, let your laughter be turned into mourning, and your joy into heaviness, Jam. 4. 9. Such mourning if for sin might be a means to prevent future miseries, and eternal woe and weeping; others they have reason to mourn for those miseries which will come upon them. Go to now ye rich men, weep and howl, for the miseries that shall come upon you, Jam. 5. 1. but for prophane wicked persons to sing, and rejoyce just upon the brink of the grave and hell, is very unreasonable and an aggravation of their other sins.

22. The twenty second sin of London is envy∣ing. And this sin was to be found not only in Women, which envied others that exceeded them, in beauty of body, in cloaths, and dressing, and such like toyes; but also in men, who en∣vied them who were of the same trade, which had better houses and shops, more custome and wealth than themselves, as Hesiod

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Yea this envying was to be found among many Ministers, who envied others that had better parts, and more learning, greater applause, and more auditors than themselves. There was a

spirit among us which lusted to envy, Jam. 4. 5. which besides the great torment that it brings to the spirit where it reigns, is a very great pro∣vocation to the Lord.

23. The twenty third sin of London is slandering and backbiting, which hath been the consequent of the former. The ninth commandment hath been exceedingly broken in London, especially in a private way of bearing false witness against the neighbour, and wounding his reputation by a slanderous tongue: some inventing lyes, and raising slanders, which they have in their con∣sciences known to be false; others taking up slanders, readily believing them without any just proof. This sin you have set forth with a caution to take heed of such persons, Ier. 9. 4, 5. London hath been full of backbiters and tale-bearers, and too many professours have been guilty of this sin: few have entertained back∣biters with an angry countenance, which as the wind driveth away rain, would have driven them out of sight. I might here add the hatred of one another that hath been in London (much through slanders) the emulation that hath risen from hatred; the wrath that hath risen from emulation; and the wrath of God which hath arisen from these and other works of the flesh, spoken of, Gal. 5. 19, 20.

24. The twentyfourth sin of London is murmur∣ing: and that not only in want, and under losses and crosses but also in fulness and plenty. Ma∣ny Farmers in the Countrey have murmured at the plenty and cheapness of Corn; many trades∣men in the City have murmured at the plenty of the commodities which they have dealt in; because however such plenty is a publick and unspeakable mercy, yet they have had the less private advantage which hath been chiefly re∣garded by them. Yea some in their murmur∣ing have wished for a Plague, that the survivers might have the better trade; And I have heard that a Fire also hath been wisht for, to take off the plenty of such commodities, that the remainder might bear the higher rate. Is it a wonder then if God have sent Plague and Fire which some have called for by such mur∣muring speeches? The Israelites in the Wilderness were plagued for their murmuring; and the murmuring company of Corah, that were not swallowed up with him were consumed by a fire from Heaven.

25. The twenty fifth and last sin of London, which I shall speak of, is Carnal security; ano∣ther of Sodoms sins. It is said of the Sodomites, Luk. 17. 28, 29. In the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded: But the same day that Lot went out of Sodom, it rained fire and brimstone from

Heaven, and destroyed them all. When London had provoked God so highly by so many sins, yet how secure were they before his judgements broke forth upon them, they eat and drank, they bought and sold, &c. They sate at ease, and put far from them the evil day, as Amos 6. they were still, and at rest, little expecting such changes as have come upon them, and taking little care to prevent them: they were secure and trusted in arms of flesh, broken reeds which have alwayes failed. And I might add here as a cause of the security of some, the presumptuous confidences of future events which belong only to God to foreknow; which some have taken upon them so absolutely to determine as if they had looked into the book of Gods decrees, or had an infallible revelation from him of what should come to pass. O the good dayes that some have looked for upon the presumption of what they had no ground for▪ Great expectations many had of the Fall of An∣tichrist and Babylon in the year 1666. and other events, limiting times, which God hath not clear∣ly revealed, which is an entrenching upon Gods prerogative, and I believe a greater provocation than such persons are aware of. This may be one reason why London is fallen instead of Baby∣lon, in this year of such expectation and pre∣sumption.

By this time it may be the Reader may be wearied with reading, as I am with thinking and writing of Londons sins. But how hath the Lord been wearied with the bearing of them, how hath he been pressed with the weight of them, as a Cart is pressed that is full of Sheaves?

Amos 2. 13. If when you have read of Lon∣dons judgements, withall you consider Londons provocations, you must needs acknowledge that God is righteous in that he hath punished Lon∣don no more than they have deserved for these sins.

2. GOds Righteousness will further appear, if we consider that he hath punished Lon∣don less than her iniquities deserved.

1. God might have punished London deserv∣edly with more dreadful judgements here; and that both in the same and another kind.

1. God might have deservedly punished London worse in the same kind,

1. In the judgement of the Plague; It was a dreadful Plague indeed; but God could have made it more dreadful; where he shot one ar∣row, he might have shot an hundred: he visited many families; he might have visited every fa∣mily; and swept every house with the beesome of destruction. Though so many fell, yet I be∣lieve that five parts in six of the inhabitants of London were preserved; God might have taken away the five parts, and have left but one alive: yea it might have been said of London, as it was of Israel, Amos 5. 2, 3. The Virgin of Israel is fallen, she shall rise no more; the City that went out by a thousand shall leave an hundred. God might have made every hundred that dyed by the Plague, a thousand; he might have sent out his arrows after all the inhabitants of London, that were gone into the Countrey; and smitten

them wheresoever he found them: or he might have met with them upon their return home, and given commission to Death to lay hold on them assoon as they entred into their doors. He might have depopulated the City of London by the Plague; so that every house should have had dead Corpses lying, and none to bury them. He might have made our Plague wonderful, fear∣ful, and of long continuance.

We that have survived so great a mortality, have reason to say, that deservedly it might have been greater; that we deserved as much or more to fall, for our more heinous sins, than thousands that are gone down into the pitt, surely it is of the Lords mercies that we are not consumed; he was merciful in sparing of us; he would have been righteous if he had destroyed us.

Think with your selves, you that are alive, and remain escaped; how fearful would the Plague have been, if it had come home to your houses; you were afraid to hear of others houses visited and shut up; what would you have been, if it had entered your doors? you were afraid when others were struck with the disease; what would you have been, if you had been struck your selves? Sinners, what would you have done if the arrow had pierced through your Livers, if under such guilt and wrath you had been smit∣ten? when you had such a Plague of sin in your hearts, if you should have had the Plague of Pestilence in your bodies; if when you were so rotten and corrupt, and defiled inwardly, you should have had boyls, and blanes, and run∣ning sores outwardly; if when conscience was

so filled with guilt; your bodies should have been filled with this disease; In a word; If when you had the marks of Hell and damnation in your souls, you should have had the marks of inevita∣ble death in your bodies; Oh the dread that would have seised upon you! The Judgement of the Plague might have been worse to you; you might have spent above a year in Hell by this time among Devils and damned Spirits; you might by this time have been inured to those torments which yet you could not have en∣dured, but must have endured for ever without any possibility of deliverance for ever.

Many of you who have escaped, have your Families unbroken, when other whole Families are swept away. Suppose thy dear Wife had fallen, or thy hopefull Children had been nipt by death in the very bud, and your Families had been maimed; the Judgement would have been much sorer on you. None can say but God might have righteously punished London more severely by the Plague.

2. God might have punished London also more severely by the Fire. The greatest part of the City is fallen, it might have been the whole: Most of the City within the Walls is consumed; the flames might have issued forth at all the Gates, and consumed all the Suburbs too: all the goods might have been burnt with the houses, and all the Inhabitants with the Ha∣bitations.

The Fire, though it burned dreadfully, yet it began at one end; and came on so slowly, that most of the Inhabitants of London had time to

remove themselves, and the choycest of their goods; some Livelihood was left, and Materials for a future Trade.

Suppose the Fire had been so sudden, or had been kindled in so many places, that there had been no possibility of removing any thing, ex∣cept the persons themselves. Suppose all the Silver, and Gold, and rich Plate of the City had been melted by this Fire, that all the Wares and Merchandize, all the Garments, Beds and Hous∣hold goods had been turned into ashes; and ma∣ny thousand Families, that have been turned out of house had been turned out of all, and quite bereaved of all their Substance, so that nothing had remained to them for necessary use, this would have been very sore.

Alas! what would they have done? whether would they have gone for relief? Would the Court have supplyed them? Could the Coun∣trey have helped and maintained so many, when so much impoverished themselves, that in many places they are hardly able to live? Could they have hoped for relief from foreign Nations? Are not all the World almost our Ene∣mies? Is Charity so warm abroad? Alas! what would they have done? Must not many of them have pined away in their wants, and starved un∣der Hedges, for lack of suitable provisions. This would have been dreadfull indeed.

Or suppose they had lugg'd their Goods out of London from the Fire, and the whole City had been burnt down with all the Suburbs, and no habitations left standing hereabouts; what would they have done with their goods? where

would they have disposed of them? How could they any wayes have continued their Trades? Where could they have disposed of their persons? How could they have lived this cold Winter Season? Could they have struck up Booths pre∣sently, fit for themselves to abide in, which would have sheltred them from the injury of the weather? where would they have had materials, when all was burnt?

Alas! what would they have done? must not their goods have been spoyled by lying abroad? would not they themselves, who had been used to so much tenderness, have quickly grown sick, and died in the Fields? would not thousands have starved for cold? and what Provision could they have had for food and other necessaries? Besides; would they not have been a prey to Theeves and Cut-throats? Would not many of their Enemies, who laughed at the fall of the City, have rejoyced much more, and taken ad∣vantage to come upon them in their nakedness, and butcher'd them without mercy?

But, suppose the Fire that begun at one corner, had been kindled in every Gate at the same time; when all the Inhabitants had been asleep in their Houses, and they had been inclosed with flames, and no possibility of escape, how dreadfull would the Fire have been then? If when they awakened in the Morning they had seen the smoke ascend∣ing round about them, and the Fire drawing neer to them; if both ends of a street had been on Fire together, and they in the midst, and had heard with the roaring of the Fire, a greater roaring of the People that were burning with

the Houses; O the ruefull looks! Oh the hor∣rible shrieks by women and children! oh the dreadfull amazement and perplexity which would have been in such a place and case! To be burnt alive is dreadfull; but think what tor∣tures would have been in the spirits of guilty sin∣ners, who had not made their peace with God, that had slept out the Harvest and day of Grace, that had made no Provision for death and Eter∣nity! The noise and roaring without, would have been nothing to the lashes and tearings within them; the Fire in their Houses would have been but small, in comparison of the fire in their Consciences; and the flames of Hell-fire, which if awakened, they would have seen just before them.

This Judgement of the Fire might have been more dreadfull than it was: Persons are esca∣ped; Goods and Wealth much saved; Houses standing to receive them; Trade going on; God might have punisht London more sorely in the same kinde.

2. God might have punished London more se∣verely in other kindes of Judgements.

1. He might have brought upon them, and upon the whole Land, the Sword of a Foreign Enemy, as he did upon Ierusalem, and the land of Iudea, for their sins, which being so pathe∣tically set forth by the Prophet Ieremy, 4. v. 16. to the end, I shall represent to the eye.

A Voice declareth from Dan, and publisheth af∣fliction from Mount Ephraim, make ye mention to the Nations; behold, publish against Jerusalem, that Watchers come from a far Countrey, and give

out their voice against the Cities of Judah: As Keepers of the Field they are against her round about, because she hath been rebellious against me, saith the Lord. Thy way and thy doings have procured these things unto thee; this is thy wickedness, because it is bitter, because it reacheth unto thine heart. My bowels, my bowels, I am pained at my very heart, my heart maketh a noise within me, I cannot hold my peace, because thou hast heard, O my soul, the sound of the Trumpet, the Alarm of Warr. De∣struction upon destruction is cryed, for the whole land is spoyled, and my curtains in a moment. How long shall I see the Standard, and hear the sound of the Trumpet; I beheld, and all the Cities were broken down at the presence of the Lord, and by his fierce anger; for thus hath the Lord said, The whole land shall be desolate; for this shall the land mourn, and the Heavens above be black. The whole City shall flee for the noise of the Horsemen and the Bowmen, they shall go into the Thickets, and climbe up upon the Rocks; every City shall be forsaken, and not a man dwell therein; And when thou art spoyled, what wilt thou do? though thou cloathest thy self with Crimson, though thou deckest thy self with Ornaments of Gold, though thou rentest thy face with Paint∣ing; in vain shalt thou make thy self fair; thy lovers shall despise thee, they will seek thy life: for I have heard a voice, as of a woman in travell, and the anguish as of her that bringeth forth her first childe; the voice of the daughter of Zion, that be∣waileth her self; that spreadeth forth her hands, saying, Wo is me now, for my soul is wearied be∣cause of murtherers. This might have been the Judgement, and these the Complaints of London

and England; which would have been worse than Plague or Fire. The Plague reached ma∣ny, but the Sword might have reached all; the Fire devoured Houses, but the Sword might have devoured the Inhabitants. The Lord might have brought a Foreign Sword, and open Inva∣sion; or he might have given up London to a more private sudden Butchery and Massacre by the hands of cruel Papists, as was feared; which would have been more dreadfull than the Massa∣cre of the Protestants by the Papists in Paris; be∣cause our numbers do so far exceed those which were in that City.

If bloody Papists had come into our Houses in the dead of the Night, with such kinde of Knives in their hands as were found after the Fire in Barrels; and having set Watch at every Streets end, had suffered none to escape, but cruelly slaughtered the Husband with the Wife, the Parents and the Children together, rip∣ping up women with Childe, and not sparing either the Silver hair, or the Sucking Babe; If there had been a cry at midnight, They are come; but no possibility of flying from them, or making resistance against them; if instead of heaps of Stones and Bricks in the top of every street, there had been heaps of dead Bodies, and the Kennels had been made to run down with gore-blood; sure this Judgement would have been more dreadfull than the Plague or Fire, which have been among us.

2. God might have punished London with Famine, which is a greater Judgement than the Plague or Sword: If the Lord had broken

the whole staff of bread, and cut off all provi∣sions of food from the many thousand souls that lived in and about the City; how dreadful would this have been! If a famine had been so sore in London; that people should have been forced to eat one another and their own flesh, as it was in Samaria and Ierusalem; If instead of houses in London, God should have made the people as fuel of the Fire in this judgement, as is threatned, Esa. 9. 19, 20. Through the wrath of the Lord of Hosts is the Land darkened; and the people shall be as the fuel of the fire, no man shall spare his brother; and he shall snatch on his right hand and be hungry; and he shall eat on the left hand, and not be satisfied; they shall eat every man the flesh of his own arms: If London had been forced through hunger to eat the flesh of their own arms, and the fruit of their own bodies, Oh what a dismal face would there have been in the City! and how would death have been chosen rather than life; in the by-us-unconceivable pain of gnawing hunger! Those which dye by the Plague or are slain by the sword, would be counted happy in comparison with them that live under such a judgement.

Lastly, The righteousness of God in the judge∣ments he hath inflicted on London, appears; in that he might instead of Plague and fire on earth have punished them with the plagues and fire of hell; which such sins as we have reckoned up have abundantly deserved. Tyre and Sidon now in Hell; Sodom and Gomorrah under the vengeance of eternal fire, were not guilty of such sins as London was guilty of.

And what are body plagues here, in compari∣son of soul plagues hereafter? what is a fire that burns down a City, in comparison with the fire of hell, which shall burn the damned, and never be quenched.

God hath punished London no more than her iniquities have deserved; God hath punished London less than her iniquities have deserved, therefore in speaking most terribly, he hath an∣swered most righteously.

Notes

• * 1.1

  Luk. 13.
• * 1.2

  Isa. 5. 4, 5, 6
• * 1.3

  Isa. 15.
• * 1.4

  Ioh. 15. 6
• * 1.5

  Heb. 6. 7.
• * 1.6

  Gal. 5. 19▪24.
• * 1.7

  Mat. 12. 43, 44, 45.