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

SECT. 8.

3. COncerning the design of these judgements. What doth God mean by this terrible voice? by speaking such terrible things in the City of London? The Lord hath not only spoken but cryed and shouted, he hath lifted up his voice like a Trum∣pet; and his voice hath not been inarticulate and insignificant; but hath had a meaning; and they that have an ear to hear, may under∣stand; for as the voice of the Lord hath cryed in the City, so the voice of the Lord hath cryed to the City, Mic. 6. 9. The Lords voice cryeth un∣to the City, The man of Wisdom shall see thy name, hear ye the rod, and who hath appointed it. Some take notice of the judgements themselves, and the effects of them upon themselves and fami∣lies; They discourse of the Plague, and how many dyed thereby, that they have lost such a relation, such a friend or neighbour was visited and dyed quickly; They discourse of the Fire, where it began, how it increased and prevailed,

what day such a street fell, and where their houses were consumed, what they lost, and how much they saved: And it may be, some speak of the hands of men, that were suspected to en∣kindle and carry it on; but few discourse of the hand of God which sent both Plague and Fire, and what he means by such strange and dread∣ful judgements: But the man of wisdom, such as are wise do consider that these judgements spring not out of the dust, but were sent down from Heaven, They see Gods Name, and Gods hand that hath been stretched forth upon London. They know that both Plague and Fire have had their commission from the God of Heaven; other∣wise they could not have wrought with such force and power.

They see Gods Name, that is, the glorious at∣tributes of his name displayed. God proclaim∣ed his Name before Moses when he caused his goodness to pass before him; and discovered himself to be the Lord, the Lord God gracious and merciful, slow to anger, abundant in lovingkind∣ness, goodness and truth, Exod. 34. 6. And God hath proclaimed his Name before London, in causing his judgements to come upon the City; and hath declared himself to be the Lord, the Lord God Holy and Iealous, a God that can be an∣gry when much provoked, and yet righteous in the severest judgements which he doth inflict. A man of wisdom may see Gods Name in Londons judgements, and as he may see power and righte∣ousness in Gods name; so he may see grace and goodness in the name of God, which hath passed before the City; he may see and know that God

hath a gracious meaning and design of good to London in these judgements; he may see Gods name, and hear Gods voice, and what it is that he speaketh by the rod.

On that London were thus wise! that they would open their eyes and see Gods Name! Gods hand so just and righteous; as also open their ears, and hear Gods voice, and understand Gods design so gracious, and so much for their good! O that God would open the ears of Lon∣don, and bend them to the discipline of his judge∣ments! that with the loss of friends and relati∣ons by the Plague, and of houses and goods by the Fire; they may not lose the good of these Judgements too, though of another kind, yet of far greater value, which God intends them.

The enquiry then is, What meaneth the Lord by the Plague, and by the Fire in the City? what doth he call for by this terrible voice? and look for in London, that these judgements may turn to their ad∣vantage?

The duties which God expects from London after such desolations by the Plague and Fire, are these.

1. God expects that London should awake. Lon∣don hath been asleep; both the foolish and the wise Virgins have been asleep; and when such a voice hath come down in these judgements, which have been revealed from Heaven, crying in the midnight of their carnal security, Behold, the great God is come forth from his place, and is

entred into London in fury; surely all should awake and arise, and prepare to meet him, see∣ing none can flee from him. God hath seemed to be asleep, while he exercised so much pati∣ence towards London; his arm slept in his bo∣some; but now the Lord hath been awakened with the loud cry of England and Londons sins; his arm hath awaked, and put on strength and vengeance.

Awake! then O London awake! open thine eyes, draw thy curtains; come forth of thy bed; look out of thy windows; Apparitions! Appa∣ritions! strange sights to be seen; Behold! Hea∣ven is opened, and God is come down upon earth; cloathed with garments of lightning: God is come down in his Majesty, and looks upon London with a terrible countenance: Behold the amazing terrour of God in the late strange and prodigious Judgements. What! doest thou not see him? surely thou art fast asleep still, thine eyes are closed, the vail is before them.

Awake! London Awake! open thine ears, Harke! Oh the Trumpet that hath been sound∣ing from Heaven over the City exceeding loud! Oh the Thundrings of the terrible voice of the Angry God! the voice of the Lord hath been powerful and very dreadful: What! canst thou sleep under such a noise? surely thou art dead asleep, dead in sin and security. What will awaken thee, if these Judgements do not awaken thee? If a shrill and loud trumpet do not pierce thine ears, will soft musick enter? if the sound of Cannons be not heard, can any expect that Pistols should? It when the Lyon roareth in

thine ears thou canst sleep still, will soft whispers awaken thee? What will awaken thee if the loud voice of these judgements do not awaken thee? The Lord called upon thee before by his Ministers, by his mercies: now he hath shouted in thine ears by his Judgements.

Awake! London Awake! Thou hast been rouzed out of thine habitation; methinks thou shouldest be rouzed out of thy security: What! sleep when dying! dying by the plague, and tumbling into the grave! what sleep when burn∣ing! burning by the fire, and tumbling into de∣solation! What! sleep in a storm! when winds are blowing, and waves roaring, sea entring, and ship sinking! What meanest thou O sleeper! could the Heathen Ship-master say, in such a case, unto Ionah, chap. 1. 5, 6. when he lay fast asleep in the sides of the ship: Arise, call upon thy God; if God will think upon us that we perish not. And may not I say, What meanest thou O sleepy London; hast thou not perceived the storm that hath beaten so fiercely on thy head? dost thou not perceive that thy ship is shattered and broken? and the Sea is coming in amain, and thou art in danger of sinking, and that quickly, unless some speedy course be taken for prevention? And yet canst thou sleep still? Awake! arise! call upon thy God, if so be he will think upon us, that we perish not.

God calls upon sleepy sinners to awake. Sup∣pose you were under the power of cruel ene∣mies, that had killed your husbands, or wives, or dear children and friends; and you knew not how soon they might fall upon you, and cut

your throats; could you sleep securely in the same house with such persons?

You are under the power of Tyrannicall lusts, which are far worse enemies; you are under the reigning power of sin, which hath brought the Plague into the City; and whereby some of you have been deprived of these relations; and you know not how soon sin may bring death upon your selves, not only the first, but the second death; not only temporal, but eternal death; and deprive you not only of life, but happiness, and all hopes of the least share in it for ever: And yet can you sleep securely with sin in your hearts? with such an enemy, with such a viper in your bosomes?

When the Fire was in London I believe few of you could take much sleep for divers nights to∣gether; when the Fire was burning in your streets, and burning down your houses, you could not sleep in your houses least the Fire should have burned your persons too: And, when the Fire of lust is within you, and burning within you; when the fire of Gods anger is kindled above you, and burning over you; and the fire of hell so dreadful and unextinguishable is burning beneath you; and you are hanging over the burning lake by a twine thred, which ere long will untwine of it self; and may ere you are aware, and suddenly be cut or snapt asunder, and then you must drop into the midst of flames; can you sleep under the guilt and power of sin, when you are in such danger?

Awake! sinners awake! God doth not burn you presently, but warns you first; he burns your

houses, that you might awake, and scape a more dreadful fire. Awake! sinners, when will you awake! how often, how long, how loud shall God call upon you, before you will arise? Eph. 5. 14. Awake thou that sleepest, and arise from the dead, and Iesus Christ shall give thee life.

A little sleep, a little slumber, a little folding of the hands to rest. What! can you sleep any longer now? Was not this your tone long ago, when you were under the calls of the Word? and is it the same under the Rod too? What will awaken you? or when do you think you shall be awa∣kened, if still you lye down in the Bed of se∣curity, and love to slumber upon the lap of pleasure, and after a little startle sleep faster than before?

Ministers have preached, and you have slept under their Sermons; but when God hath preached, methinks you should awake. When Paul preached to Felix a Sermon of Judgement, Felix trembled. God hath preached One, nay Two Sermons of Judgement; and that more feelingly than Paul could; methinks you should awake, and not drop asleep so soon, because God gives you a little respite to learn his Ser∣mon, before he preach the third Sermon, which may be your last and ruining Sermon. If you do not awake by the sound of his Judgements before you, you shall awake by the sense of his Judgements upon you: If the Plague and Fire of London do not awaken you, you shall be awa∣kened by the plagues and fire of Hell, which you shall see and feel, but not be able to flee

from, as here you might do, if presently awa∣kened.

God calls upon sleepy Sinners to awake, and God calls upon drowsie Saints to awake; and was there not great need? were not the Ionahs gone down into the sides of the Ship and lying on Pillows? Were not the wise Virgins turning foolish, sleeping with the rest, untrimm'd and undress'd? Had there not of late a strange tor∣pour and benummedness seized upon the spirits of Gods own people? Was not the ancient vi∣gour and activity, which once they had in the ways and Worship of God, much abated and decayed before these Judgements came upon London?

Awake then ye drowsie Saints, awake! put on your Garments, which you have laid aside to the discovery of your Nakedness; shake your selves from the dust, which hath covered and sul∣lied your faces, and loosen the bands of sleep. God hath been thundring, your Father hath been angry, and displeased with you as well as with others: Your God hath spoken in his Jealousie, and he hath spoken in his fury; he hath spoken with a loud voice in righteousness and in Judge∣ment.

Awake! ye Children, your Father is stirring, and knocking, and calling, yea he hath entred your Chamber, and smitten you on this side and that; and yet will you not arise? He hath been crying in your Ears; now he is looking and harkening whether you will cry in His, and what you will say and do for the prevention of the ruine of England, which he seems to be

threatning. It is high time to awake out of sleep, for now is the utter destruction of the City and Nation neerer it may be than you believe or imagine. Awake then, put off your Cloaths of night and darkness, in which you have been sleeping, and put on your Garments of light. Cloath your selves with humility, and begirt you with all your graces, and get you to Gods knee, hang about his arm; put your selves in the breach; It may be the Lord may think upon us, that we perish not.

2. The Lord doth now after his speaking by ter∣rible things, expect that London should stand in awe of him. Gods Judgements made this Im∣pression upon David, Psal. 119. 120. My flesh trembleth for fear of Thee, and I am afraid of thy judgements. And see how the Prophet Habak∣kuk behaved himself, when God spake with a terrible Voice, chap. 3. 2, &c. O Lord, I have heard thy speech and was afraid; when God came down from Teman, the Holy One from Mount Pa∣ran, Selah; when the Pestilence went before him, and burning Coals went forth at his feet; when the Nations were drove asunder, the everlasting Moun∣tains were scattered, and the perpetual hills did bow; when the Tents of Cushan were in affliction, and the Curtains of the land of Midian did tremble: when God did ride upon Horses, and his Bow was made quite naked: when the Sun and Moon did stand still in their habitations, at the light of his arrows that went forth, at the shining of his glit∣tering Spear: when God did march through the

land in his indignation, and walk through the Sea with his horses, and did wound the head out of the house of the wicked, and did strike through habita∣tions with his staves: at this, the Prophet is afraid, his Belly trembled, his lips quivered at the voice, rottenness entred into his bones, &c. And when God hath come down from Heaven, the Holy One from Mount Sion, Selah. When the Pestilence hath gone before him, and burning Coals at his feet, when the Lord drove London asunder, scattered the Inhabitants, and made the stately buildings to bow and fall, whose rear∣ing up none can remember; when the Tents of London have been in affliction, and the Curtains of the City have trembled: when Death hath been riding upon Horses, and his Bow hath been made quite naked; when the Heavens have been astonished at Gods Judgements, and the Sun and Moon have hid their heads in their Habitations, at the shining of his glittering Spear: When the Lord hath marched through the City in his in∣dignation, hath wounded the heads of so many wicked with his arrows, and struck through so many Habitations with his staves: Oh how should London tremble and quiver, and stand in awe of this glorious Majesty, at the voice of these terrible Judgements!

Read and apply what the Lord speaketh by the Prophet Isaias, Chap. 33. 13, 14. Hear ye that are far off, what I have done, and ye that are neer, acknowledge my might. The sinners of Sion are afraid, fearfulness hath surprized the hypocrites; who among us shall dwell with devouring fire? who among us shall inhabit everlasting burnings? v. 18. Thine

heart shall meditate terrour; where is the Scribe? where is the receiver? where is he that counted the Towers?

Methinks the sinners now in London should be afraid, and fearfulness should surprize the Hypo∣crites; when God hath sent so many of their number into the Everlasting burnings of Hell by the Plague; and by such a devouring Fire hath consumed so many Habitations.

Tremble ye Sinners at this, and be ye horribly afraid all ye workers of iniquity! God hath come down with a shout, the Lord with the sound of a Trumpet: He hath taken his wea∣pons in his hand, and hath appeared in London as a furious Enemy: should not this make the sinners in the City to quake, and strike a dread upon the spirits of the rebellious? When the Lord hath spoken thus, and done thus; be∣cause of our sins, should not London, yea all England, hear and fear, and do no more so wic∣kedly.

Because God was patient formerly, you pre∣sumed: because sentence against your evil works was not speedily executed;* 1.1 therefore your hearts were hardened and resolved in your evil ways. Because the Lord kept silence,* 1.2 you thought he was altogether such an one as your selves. You thought it may be that he took no more notice of you, than you did of him; or that you had no more reason to fear him, than he had to fear you. You thought it may be, that God had forsaken the Earth; or had hidden his face, and should never see your wickedness: And oh how bold have you been, how audacious and fearless

in sin? You were afraid to offend man though a Worm, and yet you have not been afraid to offend God the King of the whole World. Mens Laws have kept you from some sins, but the Laws of God have not put upon you the least restraint. You have lived and sin'd as if there were no God, or as if he had been so gentle, and milde, and mercifull, that you might do any thing to him, and he not be displeased with you: or as if though he were displeased, yet his displeasure were not to be regarded, and that he had no power to execute vengeance upon you.

But now Gods patience hath in a great mea∣sure been turned into fury. Now sinners you may perceive a little that God can be angry; and when his anger is kindled but a little, if it doth express it self so dreadfully; what dread∣full expressions will there be of it, when it breaks forth into an open flame? If his anger be such in the day of some lighter, temporal Judgements; what will it be in the day of the Revelation of the treasures of it, upon all the wicked, at the appearance of Jesus Christ?

But Gods vengeance now in these Judgements should work your hearts to a fear and awe of this righteous Judge, who hath done such exe∣cutions in the City; it should bridle and stay you in that fearless course of sin, in which you were rushing on as the Horse rusheth into the bat∣tle.

When Balaams Ass saw the Angel stand in the way with a drawn Sword, he was afraid, and would not go forward, though spurr'd on,

and beaten by his Master. And when God stands in the way with his Sword of Judgement which hath made such slaughter already, and is lifted up again to strike you, methinks you should be afraid, and turn back: It is the way to Hell that God stands in by his Judgements; and will you break through all into those flames? Oh stand in awe, and sin not, commune with your own hearts. Consider what hath been doing in Lon∣don, and who hath done these things. You have neerly escaped it may be with your lives; Oh learn to fear the glorious and fearfull Name of the Lord God in these dreadfull Judgements.

And as God doth expect that the World and his Enemies should stand in awe of him; so also much more that the righteous and his people should. Some it may be when God gave them free access to him, and admitted unto familiari∣ty with him, and encouraged them to boldness and confidence, and strowed their path with nothing but Mercy; it may be might abuse his goodness, and forget to mingle faith and love with due reverence and respect; and began to be too sawcy with God, and peremptory, and did not consider their originall and distance, and forgat the severity which they deserved for sin. Therefore God appears in the way of these Judge∣ments with such terrible rebukes, that his own people might be brought unto a due awe and fear of his Name; that if they love him, they may fear him too; if they pray with boldness, they may pray also with reverence; if they re∣joyce in his goodness, they may tremble also at his Judgements.

3. God doth expect that London should now search and try their wayes. When God had pu∣nished Ierusalem with dreadfull Judgements, in the Lamentation of which, the Prophet Iere∣miah doth spend a Book, see what use and im∣provement he calls upon the People to make hereof, Lam. 3. 40. Let us search and try our wayes, and turn again unto the Lord. This was the practice of David in the day of his trouble, Psal. 77. 6. I commune with mine own heart, and my spirit made diligent search. It hath been a day of Gods wrath in London, a day of trouble and distress, a day of wasting and desolation, a day of darkness and gloominess, a day of clouds and thick darkness, as it was in Ierusalem, Zeph. 1. 15. There have been dark and thick Clouds over Lon∣don, which in part have broken into dreadfull storms and amazing Tempests of Gods anger ex∣pressed in the late Judgements; and all have been the product of Londons sins, which may yet produce far worse effects: London is then called upon with a loud voice, to search and finde out those sins which have been the trou∣blers of the City. I suppose that true Citizens would be forward to search after those persons that had a hand in the first kindling and carry∣ing on the Fire, which burned their Habitations to the ground: give me leave, and I shall make a discovery of Londons Incendiaries, how you may finde the persons, how you may trace their footsteps, what marks they bare, what their Names are, and where their abode; and need I

lead you far in the search? The sinners, the sinners of London did kindle the Fire of London; it was sin which fired the first house, and sin was like Oyl poured upon the flames which put such fury unto them, that none could withstand untill the greatest part of the City was fallen and turned into ashes: the Swearers, the Sabbath-breakers, the Adulterers, the Drunkards, the Unrighte∣ous, the Prophane and the like sinners have been Londons Incendiaries, and had a hand in pulling down this and other judgements upon the place where they lived; and is it hard to find out these persons? are they gone far from the place of their former abode? the skirts of London are re∣maining, and if you turn up the skirts, or turn your eye under them, and look into the houses standing about the City, may you not find many of these persons, these vile sinners inhabiting, who are still blowing hard at the Fire of Gods anger, and pulling hard with cords of vanity and sin, for further judgements? Search, London search, and find out thine enemies, thy destroyers; hast not thou destroyed thy self? Search, and find out thy sins, which have brought such mischiefs and ruines upon thee.

Sinners, enter into your closets, retire into your selves, take the candle of the Lord, and look into your inner rooms, make a strict search into your hearts, find out those filthy Lusts which lodge in dark corners, and bring them forth to be slain; read over the old records of your lives, consult the Register of your Consciences, revolve in your minds your former sins; take the glass of the Word, and look upon your faces

in it, and see how many spots it will discover which you never before did perceive; not beau∣ty spots, but spots of deformity, Plague-spots, Death-marks, Hell-tokens, such as will bring upon you inevitable misery, unless they be wiped off; Take the Rule of the Word, and measure your actions by it, and you may quickly per∣ceive how much they have fallen short, how crooked they have been, Rectum est index sui & obliqui: compare your actions with the straight rule of Gods Law, and you may find out many irregularities; If you do not find out your sins, your sins will find you out, and Gods judge∣ments will find you out; and if you be found out in your sins, woe be to you; O the horrour which will be upon your consciences when ruin∣ing judgements are inflicted upon you particu∣larly, and you cannot escape, when Death looks you in the face, and comes with the sting of sin in its mouth to devour you! But O the hor∣rour you will be under hereafter if you be taken away in your sins! when your souls shall be summoned, immediately after their separation, unto the barr of God, where you will be searched and tryed, and condemned to everlasting tor∣ment, by an inevitable and irreversible sentence of the Judge himself: O therefore hearken to the voice of God in these temporal judgements on the City (after which you still remain alive, through infinite patience) which calls upon you to search and try your wayes, that you may escape more fearful judgements which may be preparing for you; labour to find out your sins which are the cause of all judgements, temporal

and eternal; and to help you in your search after sin, read the Catalogue I have given you of Londons sins, and examine your selves thereby; be very serious, and thorow, and impartial in this search; sequester your selves often from all company; ease your mind of the load of worldly business; leave the carriages at the bottom of the hill; strive against temptations and indispositions to the work; set your selves in the Presence of the Heart-searching God; beg the help of his spirit to discover to you what hath displeased and provoked him; search after sin as offensive to God, and as destructive to your selves, as your worst enemy, as the cause of Plague and Fire in London, and as that which will bring the Plagues and Fire of Hell upon you, if it be not found out and subdued.

4. God doth expect that London should acknow∣ledge their sins unto him. When the Prophet had directed the people to search and try their wayes after the execution of such Judgements upon them, Lam. 3. 40. see the following direction, v. 41, 42. Let us lift our hearts with our hands unto God in the Heavens: we have trangressed, and have rebelled, &c. thus the Prophet doth confess the sins of Ierusalem, Chap. 1. 8, 9. Ierusalem hath greatly sinned, therefore she is removed. Her filthiness is in her skirts, she remembred not her last end, therefore she came down wonderfully; and thus the Daughter of Zion, as she bewaileth her affliction, so she acknowledgeth her transgression, v. 17, 18, 20. Zion spreadeth forth her hands, and

there is none to comfort her. The Lord is righ∣teous, for I have rebelled against his commandment. Behold O Lord for I am in distress, my bowels are troubled, mine heart is turned within me, for I have grievously rebelled. Thus Daniel after dread∣ful judgements maketh confession of the sins of the people of Israel, chap. 9. 4, 5, 6. I prayed unto the Lord, and made my confession, and said, O Lord the great and Dreadful God, we have sinned and committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and thy judgements: neither have we hearkened unto thy servants the Prophets, which spake in thy name to our Kings, our Princes, and our Fathers, and to all the people of the land, and v. 11, 12. Yea all Israel have transgressed thy law, by depart∣ing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him: And he hath confirmed his word which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole Heaven hath it not been done, as it hath been done upon Jeru∣salem.

God doth expect that London should find out their sins, and having found them, that they should make confession of them: O that the Prophane and ungodly generation in London, whose sins have been enumerated in the Ca∣talogue, would be perswaded to get alone by themselves, and consider their evil wayes, and what the consequents of their sins have been in bringing down temporal Judgements, what

the consequence of their sins is like to be, even the bringing upon them eternal Judgements, and that they would fall down and pro∣strate themselves at Gods foot, and covering their cheeks with shame and blushing, because of their filthiness and foul sins under the view of so holy an eye, that they would acknowledge their transgressions unto him not only in gene∣ral, but also particularly with their heinous ag∣gravations! O that with an inward deep sense, with a bleeding, broken heart, they would fill their mouths with confessions! that they would take to themselves words and say, We have re∣belled against thee O Lord, and done wickedly, and grievously offended thee; so foolish have we been, and ignorant of thee, we have been worse than beasts before thee; the Oxe acknowledgeth his owner, and the Ass his master; but, though we are thy creatures and live upon thy bounty, and are daily at thy find∣ing, yet we have not acknowledged thee, and have had less consideration, than those creatures, who have had no reason; we have been a sinful people, laden with iniquity, a seed of evil doers, children that have been corrupters, who have forsaken thee, and by our wickedness provoked thee to anger. We have been stubborn and disobedient; serving thine ene∣mies, the devil and our own lusts, but have neglected, yea refused to serve and worship thee in our families and closets, living as if there had been no God in the world. We have seldom if ever taken thy Name into our mouths, unless it hath been in vain, unless in our Oaths and Curses. We have prophaned thy Sabboths, and de∣filed thine ordinances, and have often been more wicked on the Lords day, than any day of the week

besides. When we were children we disobeyed our Parents, but disobeyed thee much more, who didest command us to honour them; when we were chil∣dren in years, we were grown Men and Women in sin; when we were weak in body, we were strong in spirit to commit iniquity; we learnt the trade of sin before any other, and were apt Schol∣lars in the School of the Devil, when dull and blockish to learn any thing, which was good; we were wise to do evil, when to do good we had no understanding; our iniquities have increased over our heads, faster than our years have done: Since we have been governours of others, we have had no government upon our own spirits, and have endeavoured to lead those under our charge with us in the way to Hell, instead of labouring to draw them into the way of Heaven, by our example, com∣mand, and perswasions; and we have filled up all our relations with sin, instead of filling them up with a duty. If we have not murdered any with our hand, we have murdered many with our tongue, swords have been in our lips, and bitter reviling speeches in our mouths, heart murder we have been guilty of, O the inordinate anger that hath boiled in our hearts! O the envy and malice which have gnawed our spirits, and been working daily within us! and especially those persons have been most hated by us, who have had thine image upon them, and have been best beloved by thee; we have scorned them, and looked upon them as mean-spirited peo∣ple; we have separated them from our company, as those who damp and spoil our mirth by their words and looks of reproof; yea, we have persecu∣ted them as seditious and factious persons, when

in truth it was their holiness and conversation that did contradict and condemn our wicked practices, which did stir up our anger against them; we have scoft at them, who have prayed for us, and we have lookt upon them, and dealt with them as our enemies, because so to our lusts, who were the best friends to our souls, and above all things desired our Salvation. Thou hast given us Corn, and Wine, and Oyle, and plentiful provisions for our body, but we have abused thy mercies by our in∣temperance and luxury: we have been guilty of drunkenness and gluttony; we have indulged our flesh and sensual appetite; we have lived in plea∣sure and been wanton; we wallowed, like so many swine, in the mire and dung of some filthy sins, which it is a shame to speak of; we have had eyes and hearts full of lusts and adultery, and have broken forth into such vile actual sins of unclean∣nesses, as would raise blushes in modest cheeks to hear but the mention of; we have been unjust and unrighteous in our dealing, have wronged and de∣frauded our neighbour, though thou hast threatned to be avenged on all such persons; O the lyes we have spoken, the slanderous backbiting speeches we have uttered! O the discontentment, murmuring, envy∣ing, evil concupiscence, inordinate affection, and wick∣ed distempers which have been in our spirits! and though we have broken all thy Laws, and are guilty of such notorious sins, yet O the impen∣tency and hardness of our hearts! though no Sal∣vation is attainable but by Christ, who is freely tendered unto us, yet O the unbelief of our hearts, and neglect of our own Salvation! We have sinned, we have sinned against thee, and what

shall we do unto thee, O thou preserver of men!

God expects that London should make Con∣fession of their sin, and it could be wish'd that London would joyn together like one man in this work; but if this cannot be, and they want common mouths to open their hearts and sins before the Lord in particular Confession, let every one of them be a Mouth to himself, and get into his Closet, and there acknowledge Londons sins; and if those who are most guilty, do neglect this work, let Gods people do it in their room, and confess not only their own sins, but also the sins of the profane and wicked where they live, and that not only because God is dishonour'd, but also because they are in danger of being ruin'd by the unbewail'd sins of others.

5. God doth expect that London should be hum∣ble under these Iudgements. God inflicted Judge∣ments on the children of Israel in the Wilder∣ness, to humble them, Deut. 8. 16. and he pro∣miseth after the sorest distresses which he brings his people into for their sins, to remember his Covenant, if their uncircumcised heart be humbled, Levit. 26. 40, 41, 42. Yea he promiseth to exalt such in due time, who humble themselves under his mighty hand, 1 Pet. 5. 6. Gods mighty hand hath been stretched forth upon London, God expects that London should be humble; he hath humbled them by his Judgements, he expects that they should humble themselves under his Judgements; God hath stained the Pride of London, he expects that they should let down

their plumes; he hath brought them down, and he expects that they should lye low; he hath brought Poverty upon many of them in regard of their Estates, and he expects that all of them should be poor in regard of their Spirits; he hath made many of them mean in regard of their Condition, and he expects that their disposition and affection should be accordingly: God hath laid many Persons in the dust by the Plague, and he hath laid many Houses in the dust by the Fire, and he expects that those which sur∣vive and remain after such Judgements should lay themselves in the dust for their sins. Hum∣ble thy self them, O London, humble thy self be∣fore the Lord, lick the dust of his feet, put off thy Ornaments, and gird thee with Sackcloth, cloath thy self with Humility. God hath spit in thy face, wilt thou be proud of thy beauty again? he hath burnt the City with Fire, wilt thou be proud of thy Buildings and stately Edi∣fices any more? he hath consumed much of the fuel of thy pride, and he expects that thy pride should be abated, and that thou shouldest a∣base thy self, and humble thy self before him.

6. God doth expect that London should accept of the punishment of their iniquity. Levit. 26. 40, 41, 42. If my people shall confess their iniquity, and the iniquity of their Fathers, and be humbled, and accept the punishment of their iniquity, then will I remember my Covenant, and remember the land. God expects that London should justifie him in

the severest Judgements which he hath inflicted upon them; as they should acknowledge their sins, so they should acknowledge their demerit, and that the Lord hath punished them no more, yea that he hath punished them less than their iniquities have deserved: As they should bring a bill of Inditement against themselves, so they should bring a bill of Acquittance of God; God expects that they should say, as Neh. 9. 33. Thou art just in all that is brought upon us; for thou hast done right, but we have done wickedly. Or as Dan. 9. 7, 8. O Lord, righteousness belongeth unto thee, but unto us confusion of faces, because we have sinned against thee. Let not London murmure or repine, let not London finde fault and complain of God, because of his Judgements, Lam. 3. 39. Why doth the living man complain, a man for the punishment of his sin? God hath opened his mouth, and spoken terribly, but let London shut her mouth, because God hath spoken Righte∣ously; God hath spoken with a loud Voice, let London be in deep silence; I was dumb, I opened not my mouth, saith David, because thou didst it, Psal. 39. 9. When Nadab and Abihu the two Sons of Aaron were consumed with Fire from Heaven, for offering strange Fire before the Lord, It is said, that Aaron held his peace, Lev. 10. 1, 2, 3. So when God hath consumed the City of London with Fire, for the sins of the Inhabitants, let them hold their peace, because they have de∣served it. Let London be still, and know that God is righteous; let London lay her hand upon her mouth, and her mouth in the dust; let London close up her lips, and seal them up with

silence; or if she open them, let her mouth be filled with Confessions, not with Complaints; or if she complain, let her complain to God, but let her not complain of him; if she complain, let her complain against her self, but let her not complain against God; let her complain of her own sin and wickedness, but not of Gods Judge∣ment so righteous. Let London wonder it is no worse with her, when both her sin and her danger was so great; let her wonder, when God was so angry, that he should put any restraint upon it; that when wrath was come forth, that it proceeded no further; let her wonder that the Plague did not quite depopulate her, and that the Fire did not wholly consume her; let her wonder it is so well with her, that she is not made a Desolation, and say, It is the Lords mercies we are not consumed, Lam. 3. 22.

7. God doth expect, that London should mourn for her sins. We read, Ier. 3. 21. A voice was heard upon the high places, weeping and supplica∣tions of the house of Israel. When the terrible voice of Gods Judgements hath been heard in London, God doth hearken for the voice of Weep∣ing and Supplications; this Gods voice doth call for; when breaches were made in the City of David, Isa. 22. 9. then did the Lord of hosts call to weeping, and to mourning, to baldness, and to gird∣ing with sackcloth, v. 11. and when instead here∣of there was joy and gladnesse, eating flesh, and drinking wine, the Lord is so angry, that he threatneth, surely this iniquity shall not be purged

from you till you die, v. 13, 14. See also what the Lord calls for to the Daughter of Sion under her Judgements, Lam. 2. 18, 19. Let tears run down like a river day and night, give thy self no rest, let not the apple of thine eye cease: Arise, cry in the night, in the beginning of the Watches pour out thine heart like water before the face of the Lord. God doth not only expect that his Ministers and Priests should weep between the Porch and the Altar, when sore Judgements are upon his Land, as Ioel 2. 17. but also that the People should weep too, that the Bridegroom should go forth of his Cham∣ber, and the Bride out of her closet, as v. 16. that people should be afflicted, mourn and weep, that their laughter should be turned into mourning, and their joy into heaviness, Jam. 4. 9. He expects that those which escape his Judgements should be like Doves upon the mountains, every one mourn∣ing for his iniquities, as Ezek. 6. 16. London may mourn for her Judgements which have been so dreadfull, but God expects they should mourn more for his displeasure, which hath been the cause of these Judgements, and most of all for their sins, which have been the cause of his dis∣pleasure.

Weep, London, weep for thy sins, which have been so many and provoking; let thine eye affect thine heart: When thou lookest into thy Bury∣ing places, and thinkest how many of thy people have lately there taken up their habitation; it should draw tears from thine eyes to think of thy sins, which opened the doors of those Lodg∣ings unto them: Methinks, when thou passest thorow thy ruinous Habitations, and seest the

heaps of Stones at the top of thy streets, when thou viewest thy half-Churches and bare Steeples, and ragged Walls, and open Vaults, and the dis∣mal Solitude in those places, which not long ago were full of people, it should fill thine heart with sorrow for thy sins, which have kindled such anger in the breast of God, as to send the late dreadfull Fire, which hath made such deso∣lations.

Mourn, London, mourn, put on Sackcloth, thou seest in part what an evil thing and a bitter it is, to offend a Holy and Jealous God; the effects of sin here are fearfull sometimes, what evil is there is sin then which is the cause of thy Ruines. God looks now that the sinners of Lon∣don should become Mourners: We read of a Mark which was set upon the foreheads of them in Ierusalem, which did mourn and cry out for the Abominations that were done in the midst thereof, and they were separated from temporal destruction which was brought upon the rest, Ezek. 9. 4. 6. God doth set a mark upon them that mourn in London for the sins of London, and however he may deal with them in regard of temporal Calamities, be sure he will separate them, and preserve them from eternal destructi∣on.

Methinks, the fall of London calls for a Mourning like the Mourning of Hadadrimmon in the Valley of Megiddo, where Iosiah fell in bat∣tle, Zach. 12. 11. And there should not only be publick mourning, but also private mourning, and secret mourning; Families apart, and Per∣sons apart: It becomes Christians now, after such

strokes of Gods wrath, to keep secret Fasts, to bewail Londons ruines, especially to bewail Lon∣dons sins; their eyes should weep in secret pla∣ces, for the Abominations committed in the Ci∣ty, and bedew Gods feet with their tears, that if possible they might turn away his displea∣sure.

8. God doth expect that London should labour to pacifie his anger. When God threatned to send the Sword, and to cut off from Israel the head and the tail, the branch and the rush in one day, and to send the Famine so sore that they should eat every man the flesh of his own arm, yet it is said, For all this his anger is not turned away, but his hand is stretched out still, Isa. 9. 14, 17, 20, 21. And now God hath executed his Judge∣ments of Plague and Fire in London, have not we reason to fear that his anger is not yet turned away, but his hand is stretched out still? When the houses of London were consumed, which were the fuel to the late Fire, then the Fire quickly went out; and if the sins of London had been consumed with the houses, if the Inhabitants of the City had not brought forth their sins, when they were forced to leave their goods be∣hinde unto the flames, then we should have reason to think that the Fire of Gods anger was gone out, and his wrath turned away from the escaped remnant of London, insomuch as the sins of London have been the fuel, as it were to this Dreadful Fire; but when so much sin after such Judgements is saved alive, untouch'd, and un∣mortified;

when the Plague of sin doth rage so much after the Plague of Pestilence is removed; and the Fire of lust doth burn so much, when the other Fire is extinguished; when London∣ers who have taken new houses, have brought into them their old hearts, and live in the pra∣ctice of their old sins; when the Swearers, and Prophane, the Drunkards and Unclean, the Co∣vetous, Unrighteous, and loose Livers still perse∣vere in their wicked courses, and no Judge∣ment will put a stop to them, but they grow more hardened and incorrigible, when as it is said, Ier. 5. 3. the Lord hath stricken them for sin, but they are not grieved, consumed them, but they refuse to receive correction, making their faces harder than a rock, and refuse to return: what can we conclude, but that Gods anger doth still remain, yea is more enraged by this aggravati∣on of their wickedness, and that he is stretch∣ing forth his hand to give them another blow.

God doth expect that London should use some means to pacifie his anger; and he gives them time for it by the pauses which he m••kes be∣tween his Judgements, being still slow to anger, and unwilling, if he be not even forced unto it, utterly to destroy this place, where his Name hath been called upon. O that London would be perswaded unto this Duty, which doth so much concern their safety and happiness: when the Fire was in London, and it burned so furiously and dreadfully on the Monday, and Tuesday, Londoners hearts were sunk within them, having little hopes of getting victory over this conquerer, which marched thorow their streets,

and therefore little resistance was made, but all were busily employed in flying from him, with their goods; but when the fury of the Fire was something abated on the Wednesday, and they began to conceive any hopes that it might be extinguished; then they pluck up their spirits, and join their forces, and many thousand hands are at work in drawing waters, and pouring them upon the Flames, and their pains through Gods blessing was not unsuccessful: The Fire of Gods wrath which shall devour the wicked and burn them everlastingly, will be so furious and dreadful that the hearts of the damned will sink under it without the least hopes of ever extinguishing this Flame, or flying from it when it hath once got hold of them: And there∣fore they will not attempt, but let alone all en∣deavours for ever to turn away Gods displea∣sure, and to put out the unquenchable Fire of Hell: but the Fire of Gods wrath and anger here may be put out, and the flames of his an∣ger may be turned into flames of Love; Gods anger which hath been so hot against London may be cooled, his wrath alleviated and his displeasure removed: there is Hope in Israel concerning this thing, God is not yet grown so furious that he will not be spoken unto, he is easie to be entreated, and therefore London may be encouraged in their endeavours to pacifie his anger. Let them not say as Israel of old, Jer. 2. 25. There is no hope, no, for I have loved strangers, and after them will I go. Though Gods anger be not yet turned away, yet it may be turned away; and though one hand be stretch∣ed

out to destroy you, yet the other hand is stretched forth to save you; for he stretcheth forth his hand all the day long, to a disobedient and gain-saying people, Rom. 10. 21. O Labour then to pacifie Gods anger, to quench this Fire; arise and gird your selves with humility; pluck up your spirits, and stir up your selves to lay hold on God, and stop him in the march of his Judge∣ments; bring forth your buckets, draw water, and pour it forth before the Lord; let your eyes be like Fountains of tears, the voice of weep∣ing, and mourning for sin, doth turn Gods bow∣els within him, Ier. 31. 18, 19, 20. I have sure∣ly heard Ephraim bemoaning himself, Thou hast chastised me, and I was chastised, &c. and when he repented after such chastisements, and was ashamed of his sin, God doth relent, and his bow∣els are moved for him, Is Ephraim my dear Son! is he a pleasant Child? for since I spake against him, I earnestly remember him still, therefore my bowels are troubled for him; and I will surely have mercy upon him saith the Lord. If London would be chastised, and receive the impressions of grief and shame for their sins by these Judgements, Gods bowels would be moved, and his fierce anger would be changed into tender compassi∣ons; and though he hath spoken terribly against London, yet he would now speak comfortably unto her, he would earnestly remember her, and make her glad according to the dayes where∣in he hath afflicted her, and the years wherein she hath seen evil; there is an excellent vertue in the tears of true repentance accompanied with the blood of Christ, applyed by faith to quench the fire of Gods anger.

Sinners, God is angry with you, Psal. 7. 11. God is angry with the wicked every day, and it is worse to have God angry with you, than all the men in the world; his favour is better than Life, his displeasure is worse than Death: to have God angry with you, who is so Just and Jea∣lous, who is so potent and furious, is very dread∣ful; if the wrath of an earthly King be like the roaring of a Lyon, what is the wrath of the King of Heaven? and when his anger is stirred up by your sins, and blown into a flame, and breaks forth upon you, what will you do? you cannot hide your selves in any place where his all seeing eye will not find you; you can∣not flie into any place, where his stretched-forth arm will not reach you; you cannot gather such strength as to make head against him, and defend your selves from the strokes of his vengeance, who can stand in his sight when once he is angry? Psal. 76. 7. O then labour to pacifie his anger, you cannot fly from him, O then fly unto him; you cannot stand in his sight when he is angry, O then fall down at his feet; make peace with this adversary, whilest you are upon the way, before he deliver you to the officer Death, and cast you into the prison of Hell.

Sinners, Gods patience doth as yet hold his arm; and his mercy calls upon you to repent, and he invites you to make your peace with him, Isa. 27. 4, 5. Who would set the briers and thorns against me in battle, I would go thorow them, I would burn them together; or let him take hold on my strength, and make peace with me, and he shall make peace with me. You will be like bri∣ers

and thorns, which will easily take fire, and quickly be consumed in the time of Gods anger; and if briers and thorns do offer to contend with devouring Fire, what will be the issue, but the burning of them up without remedy; you will find it sharp and painful for your feet, if you kick against the pricks; you will dash out your brains, if you run your head against a Rock, or a brazen wall; none ever hardened themselves against God, and prospered; none ever fought against the God of Heaven by their sins, but they were wounded, and in the end destroyed; sin, when it is finished, bringeth forth Death, and wrath, and misery for ever: O then lay hold on Gods strength, and make peace with him; run to him, take hold of the Scepter of grace and reconciliation, which is held forth unto you; take hold of his arm, and plead with him for mercy; take hold of his Son who is offered to you, who is set forth to be a propitiation for the remission of sins which are past through the forbearance of God, Rom. 3. 25. as yet God hath forborn you; as yet you are on this side of the Grave, and Hell, and there is a possibility of turning away Gods anger which is kind∣led against you, of flying from that wrath which is pursuing of you, of escaping those miseries which are preparing for you; and therefore lay hold on Christ who is freely tendered unto you, who is able and willing to save you, and make your peace with the Father, and to procure a pardon for you; and further to move you, you are not only offered peace and reconciliation, but you are entreated to be reconciled, Ministers

entreat you, yea God himself, and Jesus Christ by us, doth entreat, and pray, and beseech you, that you would accept of reconciliation, 2 Cor. 5. 20. Be astonished O ye Heavens! and wonder Oye Angels! Be astonished much more ye Sin∣ners! and be rapt up with admiration O ye Rebels! the King of glory against whom you have rebelled, and who could crush you so easily without any injury to himself, is not only wil∣ling to lay aside his anger, but also entreats you to accept of reconciliation; heartily embrace Jesus Christ upon his own terms, and the work will be done, otherwise the fury of the Lord will be so much the more provoked, and the Fire of his anger will break forth into such a flame, as none shall be able to quench; other∣wise the Lord will be so much the more enraged against you, and meet you like a roaring and de∣vouring Lyon, or like a Bear bereaved of her Whelps; and rent the Caul of your heart, yea tear you in pieces, when there shall be none to deliver, Hos. 13. 7, 8. Psal. 50. 22.

9. God doth expect that London should turn from her evil wayes, 2 Chron. 7. 14. The Lord maketh a sweet promise under the dreadfull Judgements of Famine or Pestilence, which some∣times he sendeth upon his people for their sins, If my people which are called by my name shall hum∣ble themselves, and pray, and seek my face, and turn from their wicked wayes: then will I hear from Heaven, and forgive their sin, and will heal their Land. God doth not only expect that Lon∣doners

should now acknowledge their sins, and humble themselves, and mourn for their sins; but also that they should turn from them, other∣wise pardon, and healing, and his favour is not to be obtained, neither are further Judgements likely to be prevented; they must confess and forsake their sins, if they would find mercy, Prov. 28. 13. the wicked must forsake their way of sin, and turn unto the Lord, and then he will have mercy, and abundantly pardon, Isa. 55. 7. God threatneth to go on to punish such as go on to transgress, Psal. 68. 21. He will wound the head of his enemies, and the hairy scalp of such as go on still in their trespasses.

Break off then your sins by repentance, and cast away all your transgressions from you; put away the evil of your doings from before the holy and jealous eyes of God; cease to do evil; cleanse your hands you sinners, and purifie your hearts ye wickedly-minded; wash your selves in the fountain of Christs blood set open to you, that you may be cleansed from all filthiness of flesh and spirit, and be partakers of holiness, and the divine nature; Deny all ungodliness and worldly lusts; abstain from flesh-pleasing sins, which war against the soul•••• and be not con∣formed to the wicked cust••••es of wicked men, neither follow this ungodly generation to do evil, much less run with them to the same ex∣cess of riot; but be ye transformed by the re∣newing of your minds, and live soberly, righte∣ously and godly in this present evil world; and let the time past of your lives be sufficient where∣in you have wrought the will of the flesh, and

served divers lusts, and cast a blot upon the pro∣fession of Christianity: now be blameless, and harmless, and unrebukeable in the midst of a crooked and perverse Nation, cast off the works of darkness; lay aside your night-vail of ignorance; put on the robes of light; walk ho∣nestly, as in the day, shining as lights where you live; forbear all works of darkness and sin; and as he which hath called you is holy, so be ye holy in all manner of conversation.

Sinners, turn from your evil wayes, otherwise iniquity will be your ruine.

1. Drunkards turn from your evil wayes; over∣charge not your selves with excess, where God allows you enough for use; Look not upon the Wine when it is red, when it giveth its colour in the Cup, when it sparkleth and moveth it self aright: At last it biteth like a Serpent, and stingeth like an Adder, Prov. 23. 31, 32. wounds and woe are the issue of excessive drinking, v. 29. this sin may be sweet and pleasing to the eye and appetite in the temptation; but it will wound and sting the conscience, worse than an Adder or Serpent can do the body, in the reflection; God hath put bitterness into the Cup by his Judgements, and will you drink as deep as before? are you re∣solved to taste the ••reggs that lye at bottome? the Cup hath poison in it, soul-poison, and will you drink of it still, though you murder and destroy your souls for ever by this sin? the Cup hath wrath in it, the wrath of an angry God; and is it good for you to drink off the Wine of Gods wrath? Drunkenness hath been your sin, and if you go on, God threatneth that Drunkenness

shall be your punishment, Jer. 15. 12. Speak un∣to them this word, thus saith the Lord, every bottle shall be filled with Wine; Drunkards like this very well, they are very well pleased that their bottles shall be filled with Wine, that they may empty them, but understand the meaning, v. 13, 14. Thus saith the Lord, I will fill all the inhabitants of the Land with Drunkenness; and I will dash them one against another, even the Fathers, and the Sans together: I will not pity, nor spare, nor have mercy, but destroy them. Drunk∣ards, you reel and fall sometimes with your sin; God will make you reel and fall by his Judge∣ments, and dash you one upon another, yea dash you in pieces, and destroy you without pity or mercy. Will you not forbear your Cups, and excesses, God will put a Cup of trembling and astonishment into your hand; he will put Gall and Wormwood into your Cup, and make you taste the bitter effects of this sin; if he do not severely scourge you for this sin here, he will be sure to torment you for this sin for ever.

Turn ye Drunkards from your evil wayes; vomit up your sin by repentance; weep and mourn for all your sinfull mirth and jollity; and take heed of returning with the Dog, and licking up the Vomit which you have disgorged: avoid the occasions of this sin; shun the com∣pany of such as have been your tempters; take heed of coming into the places where you have been drawn in to commit it; make a Covenant with your feet that they may never lead you out of the way of God, into such places, where you have been so often overtaken; curb and re∣strain

your appetite, take some kind of holy re∣venge upon your selves; deny your selves some things which are lawfull in themselves, because occasions of sin unto you; and instead of filling your selves with Wine, or strong Drink unto drun∣kenness, and excess; labour to be filled with the spirit, and by the spirit to mortifie this and all other deeds of the body, and rather let the wicked wonder at you, and speak evil of you for your sobriety, than God hate you, and bring destruction upon you for your intemperance.

2. Adulterers Turn from your evil wayes; come out of the unclean bed; wallow not any longer in this besmearing mire: are you fallen into the ditch, get up and come forth with speed, and wash your garments from the spots, which they have received; are you taken in the net, and ensnared in adulterous embracements, de∣liver your selves like a Roe from the net of the Hunter, and like a Bird from the snare of the Fowler; Lust not after the beauty and enjoy∣ment of Adulterous Women; let not the soft and sweet language of their lips entice you; nor the sparkling motions of their eyes enflame you; put not fire into your bosomes, and take heed of walking upon burning Coals; why will you consume your body, and time, and sub∣stance, which cannot be redeemed? why will you bring upon your selves a wound and dishonor which cannot be wiped off? Why will you be like Oxen which go to the slaughter, and be such fools, as to bring upon your selves destruction?

Turn from your evil wayes; dare not to go forward in that way which leads unto death and

hell. Marriage is honourable in all, and the bed undefiled, but Whoremongers, and Adulterers God will judge, Heb. 13. 4. God hath shot his arrows into the City, and wounded many Adulterers for this sin, that had before defiled and wounded themselves by it; and will you go on till a dart pierce thorow your Liver? the beginning of the sin is sweet like honey, but will not the end of it be more bitter than wormwood? and if a little short pleasure of the flesh be so desirable, will not the extream endless pain, it will pro∣duce, be intollerable? can you be content to lye so many millions of years under the horrible tortures of Hell, for a little present sensual de∣light, which when reaped, cannot yield you sa∣tisfaction? is it sweet to fall into the arms of an adulterous woman; and will it not be bitter, yea a fearfull thing to fall into the hands of the Living God, Heb. 10. 31. especially when he is irreconcileably angry, and his anger burns like fire which is devouring, and unquenchable? you have seen the Fire which hath burnt down the City how dreadfull it was; the fire of Lust within you, is worse; and the Fire of Hell be∣neath you, which is preparing for you, and un∣to which by this sin you are hastening, is a thousand fold more dreadfull; (of which more by and by) and yet will you go on? O Turn from your adulterous wayes; come not near the door of such houses, where you have had incen∣tives to Lust, and opportunities for such lewd practices; make a Covenant with your eyes, the spark is catcht at the eye, not only from it, but also by it; the spark that falling upon the tinder

of an adulterous heart, puts it into a flame; do not look upon the Maid or Woman, that you may not think; do not think, that you may not lust; do not touch, that you may not desire to taste; do not toy, least you be caught; do not come too near the brink, least you fall into the stream before you are aware; take heed of spe∣culative uncleanness, as you would be kept from actual uncleanness; take heed of self-pollutions, as you would be kept from adultery with others; avoid occasions of this sin, come not into such Company and places where you may have oppor∣tunity to commit it; flee youthfull lusts which warr against the soul; keep your mindes pure and chaste; resist the first suggestions to this sin; quench the fire, when it begins to kindle; look to the issue and consequents of this sin; remem∣ber that the holy eye of God is upon you, in your most secret retirements, and he will ere long call you to an account.

3. Swearers, turn from your evil wayes. Re∣member the Third Commandment, unto which a Threatning is annexed, of Gods charg∣ing guilt especially upon the breakers hereof, Exod. 20. 7. Thou shalt not take the Name of the Lord thy God in vain, for the Lord will not hold him guiltless, that taketh his Name in vain. The very use of the Name of God irreverently, is a breach of this Command; but to swear by the Name of God in ordinary discourse, is a gross breach of it; which as it affronts God highly, so it will bring Condemnation certainly upon the guilty, that do not repent and forbear. When God hath made your Mouths, and given you tongues

to speak his praise, which then are your glory; will you profane the Name of this God, and turn not only the glory of God, but also your own glory into shame and dishonour, and that when you have not the motive and incentive as to flesh-pleasing sins? Herbert.

Take not his Name, who made thy mouth, in vain; It gets thee nothing, and hath no excuse: Lust and Wine plead a pleasure, Avarice gain: But the cheap Swearer through his open sluce Lets his soul run for nought, as little fearing: Were I an Epicure, I could hate swearing.

Look into Deut. 28. 58, 59. what threatnings the Lord doth denounce there against such as do not fear his Name; and surely it is for want of fear and awe of Gods Name, that any are so bold as to swear by it, or take it in vain: If thou wilt not fear this glorious and fearfull Name, THE LORD THY GOD, then the Lord will make thy Plagues wonderfull, and the Plagues of thy seed, even great Plagues, and of long continuance, and sore sicknesses, and of long continuance, &c. Hath not God plagued and burned the City of London, amongst other sins, for this of Swearing? and yet will you swear still, and provoke the Lord to further wrath? when you have seen in part how fearfull the Name of God is, in the Judgements which he hath executed, will you go on still to profane his Name? Do you not fear future Judgements? will not the Name of God be displayed more dreadfully before you, when he opens the Treasures of his wrath, and

sends his Son in flaming Fire, to take vengeance upon sinners, and yet will not you fear this Name of God?

Swearers, with what confidence can you pray to God? what hopes can you have when you use Gods Name in Prayer, that you shall have the least audience or acceptance, when you abuse his Name so much, and cast such dishonour upon it by your Oaths? If you do not pray now, as Swearers seldom do, will you never be driven to your knees? will you never be brought to such extremities that no creature shall be able to give you any relief? and with what face can you then look up to God? will not your call∣ings upon the Name of God be in vain, as you have taken his Name in vain? will not God laugh at your Calamity, and though you cry and shout, will not he shut out your Prayer, and barr the door of Mercy upon you for ever?

Swearers, turn from your sin; make a Cove∣nant with your mouth; set a Watch before the dore of your lips; use Gods Name in Prayer, and reverently in discourse; do not swear by it, or take it in vain any more; get an awe of this Name upon your hearts, which will be an ex∣cellent means to keep you from this sin.

4. Lyars, turn from your evil wayes. We read Acts 5. at the beginning, of Annanias and Sapphi∣ra, who were smitten with sudden Death for the sin of Lying; it is said, they fell down at the Apostles feet, and gave up the ghost. And hath not the sin of Lying been one ingredient in the meri∣torious Cause of the fall of so many persons and

houses by the Plague and Fire in the City of London? This sin of Lying, the Apostle doth in especial caution the Colossians and Ephesians a∣gainst, after the wonderfull grace of God in the renovation of them according to his Image, Col. 3. 9. Lye not one to another, seeing ye have put off the Old man with his deeds: And have put on the New man, &c. Eph. 4. 24, 25. Having put on the New man, which after God is created in righte∣ousness and true holiness. Put away lying, and speak every man truth to his Neighbour. And this sin I may caution Londoners against, after the dread∣ful anger of God, expressed in the Desolations which he hath made amongst them by his late Judgements; Lye not one to another any more, but speak every one Truth to his Neighbour. The Lord is a God of truth, and he cannot lye; do you labour to be men of truth, such as will not lye: The Devil is the Father of Lyes, and Lyars, Ioh. 8. 44. and which is most eligible, to be Children of God, or Children of the Devil? A lying tongue, is one of the seven Abominati∣tions which the Lord hateth, Prov. 6. 16, 17. And is there any good you can get by your lying, comparable to the evil of rendring your selves hatefull and abominable in the sight of God? Is it needfull for you sometimes to speak lyes? Is it not a thousand fold more needfull for you alwayes to speak truth? are you likely to gain so much by the former, as by the later? what is a little outward Emolument in comparison with inward Peace? are you likely to lose so much by the later, as by the former? what is the loss of ex∣ternal, temporal things, in comparison with the

loss of your Souls and Happiness for ever? Is it needfull to lye that you may excuse your faults? this makes them double. Herbert.

Nothing can need a lye; A fault which needs it most, grows two thereby.

Parents, warn your Children against this sin of Lying; do not spare the Rod of Correction where you finde them guilty; pass by twenty other faults rather than this; Lying is the first link in the Chain of a thousand gross sins; rap off their fingers from the first link, least the Chain after grow too strong for you to break.

Masters, indulge not your Servants in this sin, the resolution of David was, Psal. 101. 7. He that worketh deceit shall not dwell in my house; he that telleth lies shall not tarry in my sight. Especial∣ly take heed of leading Servants to this sin by your Example; above all of putting them upon this sin, by your perswasions or commands; for, besides the guilt of their sin which hereby you incurr; your dammage is like to be more than your advantage by their lyes; If you put them upon lying for you, they will put themselves upon lying to you; and if you deceive others in some things by the former, they are likely to deceive you, deservedly, in greater things by the latter.

Young ones, take heed of Lyes; do nothing as may need the cloak and excuse of a lye; and if you be overtaken with a fault, never deny it when examined, but with sorrow acknow∣ledge

it as you would gain favour with God and man: Take heed of this sin betimes; lay aside lying before it grows into a Custom, which will be hard to leave. Old ones, break off this sin, before you be dragg'd by the chain of this sin into the Fire of Hell, which is the threatned pu∣nishment thereof, Rev. 21. 8. Be not too hasty in speech, least this sin issue forth at the door of your lips, before you are aware; speak always as in the hearing of God, who knows whether your words and heart do agree, and who will one day call you to an account for this sin, and except you repent, punish you for it severely in the Lake of Fire and Brimstone.

5. Slanderers, turn from your evil wayes. The sin of slandering is one of the worst sorts of Ly∣ing; and the teeth of slanderers are compared to spears and arrows, and their tongue to a sharp sword, Psal. 57. 4. and when they utter their slanders, they bend their bowe, and shoot their arrows, they whet their sword, and wound therewith the re∣putation of others, which they are bound to be as carefull of as their own, Psal. 64. 34. Slande∣rers are false-witnesses, who lay to the charge of others such things as they know not, Psal. 35. 11. they are Lyons, who tear in pieces the good Name of others; they are Serpents, whose words are stings, and full of deadly poyson; they are compared to mauls, and swords, and sharp arrows, Prov. 25. 18. yea, they are like mad men, who cast about fire-brands, and arrows, and death, Prov. 26. 18. By this sin, you wound others, and are guilty of tongue-murder; but you wound your selves more, I mean your Consciences, and

are guilty of self-murder, of soul-murder; and the poyson of such speeches is not so venemous and deadly, in regard of your Neighbours good name, as it is in regard of your own spirits, which are invenom'd, and will be destroyed hereby, without the application of the blood of Christ for pardon and healing.

Slanderers, forbear your backbiting, slande∣rous speeches; forbear devouring words, which swallow up the good name of your neighbours; let not your throats be like open Sepulchres, to entombe their Reputation: Take heed your tongues do not utter slanders and reproaches, devised by your selves; be carefull also that you do not spread such Calumnies as others have de∣vised. Receive not any accusation against your Neighbours without good proof; drive away backbiting tongues with an angry countenance; and if you must hear of others faults, let love conceal them as much as may be from the know∣ledge of others; rather speak to themselves what you hear, and reprove them, (if the things be scandalous) with prudence, love, and a spirit of meekness. Remember the command, Tit. 3. 2. Speak evil of no man. And take heed of the sinfull practice of the Women described, 1 Tim. 5. 13. They learn to be idle, wandring about from house to house; and not only idle, but Tatlers also, and busie∣bodies, speaking things which they ought not. Where your tongues have been instrumental to wound others, and your selves withall, by slanderous speeches, make use of the same instrument for healing; labour to heal your selves by Confession of your sin to God, and to heal others by ac∣knowledging

to them the wrong you have done them; labour to lick whole their fame, and by good words to promote their esteem, which you have unjustly taken away. Labour for so much humility and brotherly love, as to be as tender of their good Name and fame as your own, and in honour to preferr them above your selves, which will make you ready to hide their faults, and keep you from evil furmises, and evil slanderous speeches.

6. Revilers, turn from your evil wayes. Revi∣ling and slandering often go together, as pro∣ceeding both from the same root of malice and hatred; yet sometimes the malice is kept more close; when Warr is in the heart, and mischief is inwardly devised, and the Name secretly wounded with slanders behinde the back, the tongue doth flatter, and like a Honey-comb doth drop nothing but sweet words before the face. The sin of Reviling is open, and spits forth ran∣cour and malice into the face, and breaks forth into bitter speeches, for the shame and disgrace of such persons against whom they are spoken, though Revilers disgrace themselves more by the weakness, and ill government of spirit, which hereby they discover.

Revilers, refrain your angry bitter speeches; Let all bitterness and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice, Eph. 4. 31. Do not quarrel and contend, do not break forth into brawls and clamours, and bitter reviling speeches, against such as give you no occasion, but desire to live at peace with you; and if others are angry and quarrel with

you, labour to pacifie their anger, do not stir up the coals by your bitter retorts; when you are reviled, revile not again, like our Saviour, 1 Pet. 2. 23. Render not evil for evil, nor railing for railing, but contrariwise blessing, 1 Pet. 3. 9. The second blow breeds the quarrel, and the second reviling word breeds the strife; give to a hard speech the return of a soft answer, Prov. 15. 1. A soft answer turneth away wrath, but grievous words stir up anger. And Prov. 25. 15. Long for∣bearance is of great perswasion, and a soft tongue breaketh a bone: there is a marvelous force in a meek reception of bitter speeches to appease an∣ger, and molifie the spirits of those which are most fierce; whereas grievous and bitter returns stir up unto greater contention; Revenge not your selves with the hand, neither revenge your selves with the tongue; revile not your enemies, but love them, and pray for them, and do good to them, feed and cloath them, and heap coals upon their head, Matth. 5. 44. Rom. 12. 19, 20. Be gentle shewing all meekness to all men, Tit. 3. 2. especially revile not your friends, take heed of stirring up strife in the house where you live; be of a peaceable disposition; above all, take heed of reviling Christs friends, Gods children; revile not the Saints, remember that no revilers, especially such revilers that persevere in that sin, shall inherit the Kingdom of God, 1 Cor. 6. 10. and when the Lord Jesus cometh at the last day, he will execute judgement upon the ungodly, for their hard speeches which they have spoken against him, in speaking against his people, Iude 15.

Revilers govern your tongues, If any man

among you seem to be religious, and bridleth not his tongue, that mans religion is vain, Jam. 1. 26. would you govern your selves well according to Scripture rules, bridle and govern your tongues, Jam. 3. 3, 4. Behold we put bits into the Horses mouths that they may obey us, and we turn about their whole body. Behold also the Ships, which though they be so great, and are driven of fierce winds, yet they are turned about with a very small helm, withersoever the governour listeth. Put a bit upon this little member, and you may the better have all the rest at command, and keep your selves in, when otherwise vented passions like wilde horses without rains may carry you into many a precipice; when otherwise the fierce storms of your minds may break forth, and drive you upon rocks and shelves, and ship∣wrack both soul and body together. There is a world of iniquity in the tongue, which defileth the whole body; the tongue is a fire, which setteth on fire the whole course of nature, and it self is set on fire of Hell, y. 6. get the former fire quenched, get the heat of your tongues cooled, as you would escape the latter fire, I mean the fire of Hell, from whence the former fire doth pro∣ceed, and unto which it will certainly bring you. The tongue is full of deadly poison, it is an unruly evil which no man can tame, when by art the wildest beasts may and have been tamed, v. 7, 8. others cannot tame your tongues, but you may get them tamed your selves: put them under the government of Christ, and he will tame them, get your passions tamed with∣in, and you may tame this member which is

the instrument that they make use of to vent themselves in your revilings; keep guard and sentinel before the door of your lips, and watch your words that you offend not with your tongues.

7. Persecutors turn from your evil waies: For∣bear persecuting the people of God, who desire your good, and are the best safeguard and de∣fence by their prayers and faith of the places where they live, from miseries and destruction; is it good for you to hew at the bough on which you stand, over such a deep, into which if you should fall, it will be impossible for you to recover your selves again? is it good for you to pull at the Pillars of the house, which if you pluck down, will bring the house upon you, and bury you in its ruines? is it good to put your selves under the burdensome stone which will grinde you to powder? suppose whilest you are breathing forth threatnings against any of Christs Disciples, and are in the heat of your rage and furious persecution of them, you should hear such a voice as Paul did from Heaven, Sin∣ners, sinners, why persecute you me, would it not cool, and stop you? you may hear this voice, if you will open your ear unto the word; It is Christ you persecute in his Disciples; it is Christ you wound thorow their sides, you would do the same to him as the Jews did, were he alive amongst you, and you had the same power as sometimes was put into their hands against the Lord of life. I will not charge London with, and therefore need not warn them generally against the sin of persecution of Gods people,

because they have been a shelter to them when the times have frowned most upon them; but are there none have need of this warning? are there no Iudas's amongst them, none of Pauls spirit before his Conversion?

Persecutors forbear this sin, which makes you as like the Devil as any that I know, and locks you fastest in his arms; which is the very next door to the sin against the Holy Ghost▪ which will bring upon you swift destruction; which will sink you into the lowest parts of the bottomless pit; which will lash and sting your Consciences with horrible scourges hereafter, if they be not awakened with horrour here; turn from this sin before it be too late; Imitate Paul▪ and become friends to them against whom you have expressed so much enmity and spight.

8. Covetous persons turn from your evil wayes▪ God hath smitten you for the iniquity of your covetousness, do not go frowardly on in this sin; he hath substracted much of the fuel of this sin, and burnt it in the fire, let there be a greater decay in your lust of Covetousness, than there hath been in any of your estates. Cove∣tousness is one of the sins which the Apostle would not have so much as named amongst the Saints, Ephes. 5. 3. It is a sin if it reign, which is inconsistent with the truth of grace, and power of Godliness, because it is Idolatry, Col. 3. 5. and the Apostle tells us expresly that Co∣vetous persons shall not inherit the Kingdom of God, 1 Cor. 9. 10. yea that the wrath of God shall come upon them, Ephes. 5. 6.

Covetous persons turn from your sin, get

this earthly member mortified: get your hearts loosened from those things, which you have hi∣therto made your God, and in which you have sought for your chiefest felicity.

Have you little in the world? be content∣ed with the portion which God gives you; you have as much as God seeth fit for you, Heb. 13. 5. Let your conversation be without co∣vetousness, and be content with such things as you have, Covetousness may not heal your poverty any more, than riches can heal your Cove∣tousness.

Have you much in the world? do your riches encrease? set not your heart upon them; make use of what God hath given you without such pinching and self-deniall which the Lord Jesus never commanded in his▪ precepts of that kind; God never gave riches to save, but to use; take heed of exceeding the bounds in spending, and do not spare the moderate use of what you have for fear of future wanting; use part of your estates for your selves in what is needful for the body, and sutable to your degree and quality▪ lay aside part for your posterity, and lay out part in the help of those in necessity▪ for relief of the poor, whereby you will lay up for your selves a good foundation for the time to come, and at last, lay hold on eternal life▪ 1 Tim. 6. 18, 19.

9. Vnrighteous persons turn from your evil wayes. God hath been righteous in his Judge∣ments, because you have been unrighteous in your dealings; and as his Judgements are a re∣proof of your sin, so are they a warning to you

to leave it. Unrighteous gains will yield you little advantage in the issue: See what the Apostle Iames speaks of the wealth which men get in such a way, Chap. 5. 2, 3, 4. Your riches are corrupted, and your garments Moth-eaten: Your Gold and Silver is cankered, and the rust of them shall be a witness against you, and shall eat your flesh, as it were fire: ye have heaped treasure together for the last dayes; Behold the hire of your labourers which have reaped down your fields, which is of you kept back by fraud, cryeth, and the cryes have entered into the ears of the Lord of Sabboth. The curse of God goeth along with unlawfull, unrighteous gains; and is like Moth and Rust to corrupt and canker them; they bring a fire into the flesh and bones, which will eat and torment; they pierce men thorow with many sorrows, and at their latter end ut∣terly consume them with terrours, if their con∣science be awakened; Unrighteous persons do not heap up such treasures of wealth, as by sin they heap up treasures of wrath against the last day: the wrongs, which they do to others, cry with a loud voice to God, and the Lord will be the avenger of all such as are defrauded. Let them that have been unrighteous then be unrighteous no more: you cannot wrong o∣thers so much by this sin, as you wrong your selves; shake your hands of dishonest gains: make restitution of what you have defrauded others, as you expect salvation, non remittitur peccatum, nisi restituctur ablatum. This is a hard saying to some, who have no other wealth, but what they have gained in a dishonest and

unrighteous way; but will it not be harder to suffer the vengeance of Eternal fire for this sin? is it not better to impoverish your selves that you may be just and honest whilest you live, than to be damned, and thrust into a place of torment when you die? you must leave what you have; if God do not take away what you have by some temporal Calamity before, be sure Death will strip you of all; and is it not better for you to part with it your selves to the just owners, when this is the way to obtain pardon and peace, and an Inheritance which is of a thousand fold more value? And do not fear but God will make pro∣vision for you whilest you abide in the world, if you resolve to be honest, and put your trust in him, who hath the dispose of the Earth, and the fulness thereof. Be righteous for the future, do not swerve a hair from the Rule of Right; what you would that others should do unto you, do unto them, this is a Principle inscribed upon the heart by Nature, and this is the Law and the Prophets, Matth. 7. 12.

10. Hypocrites, turn from your evil wayes. Me∣thinks the terrible voice of God should affrighten you, under your Hypocritical showes, and out∣side Devotions: Methinks you should now bend your hearts to please the Lord, and approve your selves chiefly to him, who hath expressed so much displeasure against sinners, and is most highly offended with Hypocrites; what good will a Form do you, without the Power of god∣liness? what good will showes do you, without sincere and substantial service? what benefit will you get by counterfeit Graces, if your Gra∣ces

be not reall? if your Repentance, and Faith and Love, and the like, be feigned, how unef∣fectual will they be to procure pardon, and peace, and salvation? are you content to lose all your Bodily Exercise, and to have all your heartless lifeless Duties rise up one day in Judgement a∣gainst you? What advantage will you get by a bare Profession of Religion, especially in such times when profession if it be strict is discounte∣nanced, and Professors if their Lamp shine with any brightness, and they carry any great sail, expose themselves to danger? And if you have not Sincerity, which alone can yield you the true and sweet fruits of Religion, you are like to lose all, and of all others to make your selves most miserable; you may suffer from Men, because you have a Profession, and you will suffer from God, because you have no more than a Profes∣sion: What then? should you cast off your Pro∣fession? No; so you would turn Apostates; and may fall into the sin against the Holy Ghost, which will bring upon you inevitable Damna∣tion; but lay aside your hypocrisie, and be∣come sincere; be that in truth, which you are in show; labour for sincerity in regard of your State, and labour for sincerity in regard of your Duties.

Sinners, God calls upon all of you to turn from your evil wayes by his thundering Voice.

Turn presently: let the time past be sufficient wherein you have fulfilled the desires of the flesh and the minde; go not a step forward in the way of sin, least you meet with destruction suddenly, and perish without remedy.

Turn universally, say not of any sin, as Lot did of Zoar, It is a little one, cast away all your transgressions; and let no iniquity have domi∣nion over you for the future.

Turn heartily, from an inward Principle of hatred to sin, and love to God, and not from outward Considerations, and meerly upon the account of sins dreadfull consequents.

Turn constantly, and with full purpose of heart never to return unto your evil wayes of sin any more.

10. The Lord doth expect after such Iudgements that London should seek him: That they should not only turn from their evil wayes, but also that they should turn unto him that hath smitten them, and seek the Lord of Hosts, Isa. 9. 13. We read, Am. 5. 2. The Virgin of Israel is falen, she is forsaken, and none to raise her up: whereupon God calls to this duty, v. 4, 5, 6, 8. Thus saith the Lord to the house of Israel, Seek ye me, and ye shall live; but seek not Bethel, &c. seek the Lord, and ye shall live, least he break forth like fire in the house of Joseph, and devour, and there be none to quench; seek him who made the seven Stars, and Orion, and turneth the shadow of death into the morning, &c. the LORD is his Name: and it follows, v. 15. It may be the Lord will be gracious unto the remnant of Joseph. And when this Duty is neglected, see the Threatning, v. 16. Wailing shall be in all streets, and they shall say in all the high wayes, Alas, alas! and they shall call the Husbandmen to mourning, and such as are skil∣ful

of lamentation, to wailing. And now Lon∣don is fallen, doth not the Lord call upon them, that they would call upon him, and as they would turn away his anger, and prevent their utter ruine, that they would seek him who can turn the shadow of death into the Morning, and the blackest night of affliction into a day of Prosperity and Rejoycing.

London, seek the Lord, that ye may live, that there may be a reviving after the years of such death and ruines; seek the Lord, before the de∣cree bring forth some other Judgement, and ye pass away like Chaffe before the Whirlwinde, in the day of the Lords fierce anger; it may be the Lord will be gracious to the remnant of this great City. God expects that London should now pray at another rate than heretofore they have done. It is said, Dan. 9. 13. All this evil is come upon us, yet made we not our prayer unto the Lord our God; and when God had consumed Israel because of their iniquities, the Prophet complains, Isa. 64. 7. There is none that calleth upon thy Name, that stirreth up himself to take hold of thee. Had the Prayers of London been such as they should have been, such as they have been, the Desolations of London might have been pre∣vented: God expects that London under such Chastisements, should pour out Prayers before him, Isa. 26. 16. God hath spoken terribly unto them, he expects that they should cry mightily unto him. God expects that London should meet him in the way of his Judgements, not only with weepings for their sins, that they have pro∣voked him unto so great displeasure, but also

with Supplications for his Mercies. When Ia∣cob was devoured, and his dwelling-place laid waste, Psal. 79. 7. you have their prayer, v. 8, 9, &c. O Remember not against us former iniquities, let thy tender mercies speedily prevent us, for we are brought very low: Help us O Lord God of our sal∣vation, for the glory of thy Name: deliver us, and purge away our sins for thy Names sake. And the Church under desolating Judgements doth in prayer express her self very pathetically, Isa. 63. 15, &c. Look down from Heaven, and behold from the habitation of thy holiness, and thy glory, where is thy zeal, and thy strength, the sounding of thy bowels, and thy mercies, are they restrained? Doubt∣less, thou art our Father, &c. We are thine, return for thy servants sake, &c. and chap. 64. 9. Be not wroth very sore, O Lord, neither remember iniquity for ever, behold, see, we beseech thee, we are all thy people. God hath been pleading and contending with London by his Judgements, and God doth look that London should plead with him in pray∣er for his Mercies.

London, seek the Lord of Hosts, who hath come forth against you in battel, and wounded you with his sharp arrows, and yet hath not laid down his weapons; get to your knees; hang about Gods feet and arms; fill your mouths with arguments to stay him in the course of his Judgements; let not the Apple of your eye cease from weeping, that you have displeased him; and let not your tongue cease from humble and earnest Entreaties, that he would pardon you, and remove his displeasure from you.

Seek the Lord humbly; put your mouths in the dust, if so be there may be any hope; God hears the Cry of the Humble, and will not de∣spise their Prayer, Psal. 10. 17. Psal. 102. 17.

Seek the Lord diligently: He hath promised to be found of all them that diligently seek him, Heb. 11. 6. God looks for earnest, hearty, fer∣vent Prayer: There is a sweet Promise which God makes to his Peoples prayers after his sore Judgements which he had brought upon them: Ier. 29. 11, 12, 13. I know the thoughts, that I think towards you, saith the Lord, thoughts of peace, and not of evil, to give you an expected end. Then shall ye call upon me, and ye shall go, and pray unto me, and I will hearken unto you: And ye shall seek me and finde me, when ye shall search for me with all your heart.

Seek the Lord believingly; mingle your Pray∣ers with Faith, and make use of the Mediation of Christ, that you may prevail.

11. God calls upon London, by the voice of his Iudgements, to prepare for greater troubles. The face of God seems to threaten greater troubles, there is little sign that Gods brow is smoothened now, more than it was before the Fire; there is little evidence of the appeasement of Gods an∣ger: The face of the times seem to threaten greater troubles; the Cloud over London and England is still very black, and seems to be thicker than it was before.

Gods own people are like to undergo greater troubles: some of them have endured much, but

they are like to endure much more; some of them have suffered deeply, but they are like to suffer greater things more generally: they have been brought low by affliction, but not so low as others be; when others of Gods people are stript of all, they enjoy a comparative prospe∣rity: they are not so low as they deserve to be; their Gospel-reproaching sins deserve far greater severities: they are not so low as they may have need to be; they may need greater troubles, to unite them more one to another in their affecti∣ons▪ to further their sanctification, to wean and loosen them more from the World; to humble them for, and purifie them more from sin; to exercise and brighten more their graces: they are not so low as possibly they must be before they be exalted; the Night is the darkest before the Day breaks; the storm is the fiercest many times in its last blast; and the afflictions of Gods people are the sorest before God gives them deliverance; God layes his people most low, when he intends their highest exaltation: sure∣ly, the expected shock is not yet over, and Gods Peoples most dreadfull sufferings seem most im∣mediately to be threatned, they seem to be near, very near, even at the doors. The intent of the late Judgements by Plague and Fire, seems plainly to be for the fitting and preparing of them for more smart and heavy strokes. If God had permitted those expected sufferings to have come upon them more suddenly, they might have found them more unready; God hath given them time to prepare, and awakening warnings to prepare; and when will they be

ready to suffer like Christians, like Protestants, if now they be not ready?

The Profane and wicked Generation in the Land are like to endure greater troubles, as hath been shown pag. 80, 81, 82. and when the storm of Gods anger doth break down upon them, are there no drops likely to fall upon London? Is not the whole Land likely to be in danger of ruine, when God doth deal with the ungodly and wicked Crew, whom he spares for some time, whilest he punisheth so severely the more righteous? The troubles of London have been great, but methinks it is evident, that London is in danger of greater troubles; therefore they have need to make preparation, which they have had such awakening calls unto. Some possibly may think the bitterness of Londons troubles is over, because their troubles have been so bitter; that the sharp Winter cold is gone, when it was so sharp in the midst of Winter, and the Sun had got to some height; but March can bring in as cold nipping Frost, as December and Ianuary did; and when the Spring of Prosperity is expected by some, they may finde the sharpest part of the Winter of troubles to be behinde. Prepare therefore Lon∣don for greater troubles.

12. God doth expect that London should trust no more in arms of flesh, but in himself alone. By these Judgements God hath shown to London the weakness and insufficiency of arms of flesh what broken reeds they are. Some put their trust in men, and their great expectation of re∣lief and comfort hath been from their friends; by the Plague God hath shown, how frail and weak man is, how like grass or a flower that quickly withereth, or is cut down; how like glass or a bubble which is easily broken and va∣nisheth; many have lost by the Plague their chief friends upon whom they have had all their de∣pendance, and the Lord hath shown how insuf∣ficient a foundation man is for any ones trust and confidence, therefore he calleth aloud to London to cease from man, whose breath is in his nostrils, for wherein is he to be accounted of? Isa. 2. 22. not to trust in any of the sons of men, in whom there is no help; and the reason is, because their breath goeth forth, they return to their dust, in that very day all their thoughts perish, Psal. 146. 3, 4. Some put their trust in their wealth and riches. Prov. 18. 11. the rich mans wealth is his City, and a high wall in his own conceit. God hath by the Fire, which hath consumed so much of the wealth of the City, shown how insuffici∣ent a foundation wealth is for any mans confi∣dence, he hath made it evident that riches are uncertain, and that they fly away with Eagles wings, sometimes whilest the owners are look∣ing

on; may not that which is threatned, Psal. 52. 5. 7. be spoken of many in London, that God hath rooted some of them by the Plague out of the Land of the living, plucked and forced others out of their habitations by the Fire, and taken away their stay and prop from them, of whom it may be said, Lo these are they that made not God their strength, but trusted in the abundance of their riches, and strengthned them∣selves in their wickedness.

London trust no more in arms of flesh, but trust in God alone: It is better to trust in the Lord, than to put confidence in men; it is better to trust in the Lord, than to put confidence in Princes, Psal. 118. 8, 9. God is knocking off your fingers from all things here below, his will is that you should put your trust in him; which is one promised effect of great desolations and afflicti∣ons, that you should labour after; Zeph. 3. 12. I will also leave in the midst of thee an afflicted, and poor people, and they shall trust in the Name of the Lord. You were not so forward to trust in the Lord when you had greater abundance, endeavour to trust in him, now you are brought into greater poverty and affliction: his Infinite Power, Wisdom, loving kindness, his promise, truth and faithfulness are a strong bottome for your trust and confidence in God. Trust in him at all times, in the worst of times; when your danger is greatest, he will be your help and shield, Psal. 115. 11. he will be your refuge un∣der oppression, and present help in time of trou∣ble, Psal. 46. 1. he will be your rock and for∣tress, your high tower to defend you, or your

deliverer to redeem you out of all your trou∣bles: trust in God alone for all things: if you make use of creatures, do not lean and stay up∣on them, for they will slip from under you; but stay your selves on God. O the peace and quiet which this will yield in shaking trouble∣some dayes! when others hearts tremble within them, and are moved like leaves upon the ap∣proach of danger, you shall not be afraid of evil tydings, but have your hearts fixed trusting in the Lord, Psal. 112. 7.

13. God doth expect that London should have Death in continual remembrance: This God ex∣pects from the Judgement of the Plague, the Death of so many thousands a week in London, gave such a spectacle of Mortality, and Preached such a Sermon in the City, as should bring the remembrance of Death into their minds every day of their lives; the death, if it were but of one or two should put you in mind of your later end; but when you have seen so many go down into the pit before you, it should inscribe the remembrance of death more deeply upon your mindes, the record of which you should look daily into: the gates of the City in the year of the Plague seem'd to have this inscripti∣on upon them, All Flesh is Grass; Let that word sound every day in your ears, and remem∣ber your bodies are exposed to the stroke of death every day; and though you have out∣lived the Plague, that yet Death hath you in the chase, and will ere long (you know not

how soon) overtake you; remember your glass is running, and will quickly be run out; and therefore all the dayes of your appointed time, as you should remember; so you should pre∣pare for your great change.

God expects that the remaining inhabitants of London should be prepared well for death now, when they have had death so much in their view: some of you have been sick of the Plague and brought to the very brink of the Grave, all of you have been in danger of the Plague, when the disease was so sore and raging: I fear most of you were unprepared for death at that time, and had you dyed then, that it would have been with horrour: and I be∣lieve that there are few of you, but did in the time of your fears and danger, make vows and promises, if the Lord would shelter you from the arrows, which flew about you, and spare your lives then; that you would lead new lives, and be more carefull to prepare for your change; so that Death should not take you so unprovided any more: God expects the fulfilling of your promises; and that you should live up to the vowes, which you made in the time of your distress; and so provide your selves whilest you are well, that the messenger of Death may have a welcome reception, when ever he summoneth you to leave this world.

14. God expects that London should retain great impressions of Eternity. You have had the door of Eternity set wide open in your view, when so many were thronging in at the door, and I believe you had deeper apprehensions of Eternity in those dayes, than ever you had in your lives; take heed that those impressions do not wear off, and that you lose not those ap∣prehensions, especially when you are drawing every day nearer and nearer thereunto. Think often of the vast Ocean of Eternity without bot∣tome or bank on the other side, into which the whole stream of time will empty it self; and how quickly the small rivulet of your appointed dayes may fall into it: Think often of the unal∣terable state of Joy or Misery, which you must enter into at the end of your course: think how thin and short the pleasures of sin are in this life, in comparison of the horrible and endless tor∣ments of hell; and how light and momentane∣ous the afflictions of Gods people are here, in comparison with the exceeding and eternal weight of glory prepared for them in Heaven, 2 Cor. 4. 17.

15. God doth call upon London by the Fire which burnt down the City to secure themselves against the Fire of Hell. London's Fire was Dreadful, but the Fire of Hell will be a thou∣sand-fold more Dreadfull. The Fire of London was kindled by man; be sure some second cause

was made use of herein; but the Fire of Hell will be kindled by God himself, Isa. 30. 33. Tophet is ordained of old, for the King it is pre∣pared, he hath made it deep and large: the pile thereof is Fire and much Wood, and the breath of the Lord like a stream of brimstone doth kindle it. The Fire of London burnt the houses of the City, and consumed much of the goods; but the Fire of Hell will burn the persons of the wicked, Matth. 15. 41. Depart ye cursed into everlasting Fire. The Fire of London did burn most, but not all the houses in the City, some are yet re∣maining, but the Fire of Hell will burn all the persons of the wicked, not one of them shall escape and remain. The Fire of London was extinguished, and did last but four dayes; but the Fire of Hell will be unextinguishable, it will burn for ever, it is called everlasting Fire, in which the damned must lye and burn eternally, without any possibility of ever getting forth. If you had known before of Londons Fire, where it would begin, and how it would spread, and seize upon your houses, surely you would have taken some course for the prevention of it: you know before of the Fire of Hell, the Word of God hath revealed it; O take some course for prevention of it, at least for securing of your selves against it: when the Fire was burning in London, you did fly from it, least it should have consumed your persons as well as houses; O fly from the Fire of Hell, into which your persons will be thrown if you go on in sin; fly from the wrath which is to come; fly unto Jesus Christ who alone can deliver you.

16. God doth call upon Londoners by the Fire to be like Strangers and Pilgrims in the World. God hath burned you out of your habitations, that he might loosen your affections from houses, and riches, and all things here below; that he might unsettle you, unhinge, unfix you, that you might never think of Rest and Settle∣ment in the Creatures, as long as you live: God calls upon you by this Judgement, to take off your hearts from this world, which is so very uncertain, and to be like Strangers and Pil∣grims upon the earth, who are to take up your lodging here but a few dayes and nights in your passage to the other world; God expects you should live as those who have here no certain dwelling place, and therefore that you should not lavish away too much of your thoughts, and affections, and time about these uncertain things, which are of so short a continuance, and with which you cannot have a long abode; God hath by his Judgements crucified the World very much before you, and he expects that the world should be crucified in you; God hath poured contempt upon the world, and set a mark of disgrace thereon; he hath cast dirt upon the face where you fancied before so much beauty to lye; and he expects that you should fall in esteem, and grow out of love with the world, and never go a whoring from him to the crea∣tures any more.

17. God calls upon London to make him their habitation. Psal. 90. 1. Lord thou hast been our dwelling places in all generations. God is the hiding-place, and he is the dwelling-place of his peo∣ple; you have lost your dwellings by the Fire, make God your habitation, and dwell in him, to whom you may have constant resort, and in whom you may have a sure abode. Get possession of this house by your union to God through his Son; and when you are in, keep possession, abide in this honse, do not wander from him, and turn your selves out of doors by breaking of his houshold laws; make God your home, and labour to be much acquainted at home; spend your time with God, and give your hearts to him: Rest and repose your selves in God daily; look for all your provisions in him, and from him; walk in him and with him. Make God your habitation.

18. God calleth upon London to seek after an abiding City. Heb. 13. 14. We have here no con∣tinuing City, but we seek one to come. London hath reason to say the former, therefore let Lon∣don do the later: you have seen the City fall by the Fire, seek after a City which hath more last∣ing foundations, and is of such strong building, that neither time can wear and weaken, nor flames of Fire reach and consume. I mean the

New Ierusalem, which is above, the Heavenly City, whose builder and maker is God; there are Mansions, abiding places for the Saints, Ioh. 14. 2. there the wicked will cease from troubling, and the weary will be at rest, seek: after this City, labour for a title to it, lay up your Treasure in it, get your affections set upon it; above all Trades drive a Trade for Heaven, which in the issue will yield you the best returns.

19. God doth expect that London should labour to build his House. The neglect of Gods House, I believe hath been a great cause of the fall of so many Houses in the City by Fire. God expects that now you should endeavour the building of his House; otherwise, I do not think that God will build again your Houses: you may have an Act of Parliament for building the City, and set Workmen about it; but unless God do enact it too, the building will never go forward; un∣less God build the City, the Workmen will la∣bour in vain. Read and consider the Prophesie of Haggai. Set about the work of Reformation more vigorously; especially in the House and Worship of God.

20. God doth expect that Londoners should de∣dicate themselves and Families unto him. You have broken your Baptismal and other Vows,

and God hath made great breaches upon you for your Infidelity; now renew your Vows, give up your selves to God, avouch him to be your God, and avouch your selves to be his People, and live accordingly: Take up Ioshuah's reso∣lution, that whatever others in the Land do, that you and your Families will serve the Lord: Make it your only business in the World to serve God; let Religion have an influence upon all your actions; do nothing without the War∣rant of Gods Precept; let your Conversation be such as becometh the Gospel; govern your Families in the fear of God; fill all your Rela∣tions with duty; learn more righteousness by Gods Judgements, and be quickned by them unto a more holy and strict walking.

And if you yield such Fruits as these, which God expects after his plowing and harrowing of you; if you open your Ear to the Terrible Voice of the Lord which hath uttered it self in the City, and with full purpose of heart set about the practice of the duties he expects and calls for; then you may hope that he will yet build you up and plant you, that he will close your breaches, and raise up your ruinous Ha∣bitations; that he will make you glad accord∣ing to the Years wherein he hath afflicted you, and give you to see good dayes, instead of those evil which you have seen and felt; then the Lord will rejoyce over you to do you good; and make London like Mount Zion, where he will pitch his Tent, and take up his Habitation; then he will compass you about

with the Bulwark of Salvation, and prevent those further utterly Desolating Judgements which you are in danger of; yea the Lord will be as a wall of fire round about you, and the Glory in the midst of London, from whence his Praise and your Fame shall sound through∣out the whole World.

FINIS.

Soli Deo Gloria.

Notes

• * 1.1

  Eccl. 9.
• * 1.2

  Psal. 50.