Shlohavot, or, The burning of London in the year 1666 commemorated and improved in a CX discourses, meditations, and contemplations, divided into four parts treating of I. The sins, or spiritual causes procuring that judgment, II. The natural causes of fire, morally applied, III. The most remarkable passages and circumstances of that dreadful fire, IV. Counsels and comfort unto such as are sufferers by the said judgment / by Samuel Rolle ...

Preliminary Discourses.

DISCOURSE I. Of the great duty of Considering in an evil time.

HE that would see my Commission for engaging in the work of meditation at such a time as this (in which few men know what to do, or say, or think) may read it in those words of Salomon, Eccles. 7.14. But in the day of Adversity consider. Times of extraor∣dinary trouble, as they afford most matter to the Pen of an Historian, so likewise to the mind and heart of an observing Christian. Not con∣sidering in such times, is called, not seeing the hand of God when it is lifted up, or refusing to see it, (For the word translated here consider, is in the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is, see.) Now saith the Prophet, They will not see when thy hand is lifted up: but they shall see, and be ashamed, &c. Yea th•• fire of thine enemies shall devour them. Isa. 26.11. Wherefore is it that God doth call upon his people to enter into their chambers, shut their doors upon them, hide themselves till the indignation be overpast, for the Lord commeth out of his place to punish the inhabitants of the earth for their iniqui∣ties. Isa. 26.20. Is it not that men might then and there consider what God hath done, and is

doing? He can do little in his chamber, as a christian (that might not be done elsewhere) that knows not how to meditate and pray there: nor can the latter be well performed without the former. Therefore the Psalmist doth well joyn those two together, Psal. 19.14. saying, Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O Lord. Sure I am, Affliction calls for a great deal of serious∣ness, even to a degree of sadness. James 5.1. Go to now you rich men, weep and houl for your miseries which shall come upon you. And should they not weep as much for those that are come upon them already, and can no waies be prevented? Now great seriousness there cannot be, where there is no musing, and considering; and where∣soever considering is (such as ought to be) there must needs be seriousness. I shall think that man despiseth the chastening of the Lord (which is strictly forbidden Heb. 12.5.) who is not thereby put upon considering such things as are behoove∣ful for him, and suteable to the circumstances under which he is. So much is hinted to us by these words, Isa. 5.12. They regarded not the work of the Lord, neither consider the operation of his hands. Methinks the punishment threatned in that case, seems to speak that there is contempt of God in the sin (said I only threatned, yea executed.) For there is not only a woe to such v. 11. but in the 13. verse is added, Therefore my people are gone into captivity. And v. 14. There∣fore hell hath inlarged her self, and their glory, and their multitude shall descend into it. Doubtless it is a great sin in Gods account that procures so great a punishment. Who can perform the

grand duties of an afflicted state without con∣sidering? who must not of necessity consider (and as the Poet calls it, in sese descendere, go down into himself) if he will search and try his wales, and turn to the Lord, as that afflicted Church is exhorted to do, Lam. 3.40. But surely that proof is ex abundanti, which is more than the express command in the first cited text, and in others parallel with it. Deut. 8.5. Thou shalt consider, that as a man chasteneth his son, so the Lord chasteneth thee: where both the matter and manner of their chastisement seemeth to be proposed to their consideration, viz. that God had punished them, and how. But I have pro∣duced these proofs rather as motives to excite our wills and affections to so hard a work, than as arguments to prove so easie and manifest a truth.

If the question be put, what are the things we should consider of in an evil day? it must here receive but a general answer, for to answer it particularly, and with reference to that ama∣zing judgment by fire, which lately befell the great City, will be the drift and substance of all our ensuing Meditations and Discourses? Yet I shall venture so far forth to prevent my self, and anticipate what is behind, as to say, that it is our duty in an evil day to consider, first, what may make for our own humiliation, and princi∣pally these two things, viz. the greatness of our own sins. Lam. 3.8. Jerusalem hath grievously sin∣ned, therefore she is removed. Also the greatness of the judgments of God that are upon us. (For as sins, so judgments ought not to be extenua∣ted.) Lam. 4.6. The punishment of the daughter of

my people, is greater than the punishment of the sin of Sodom, that was overthrown in a moment. Second∣ly, what may make for the vindication of God, as just and righteous in all that he hath done against us. To that purpose are the ensuing expressions of Scripture, Job 34.23. God will not lay upon man more than is right, that he should enter into judgment with him. Pharaoh himself could say, The Lord is righteous, but I and my people are wicked. And this was when God rained down baile and fire upon him. Exod. 9.27. and so said Rehoboam, when Shishak came against him, 2 Chron. 12.2. Shall such as they justifie God, and shall not we? saying with the Prophet Jeremy, Lam. 1.18. The Lord is righteous, for I have rebel∣led, &c. And as he elsewhere, Man for the pu∣nishment of his sin. And then the causes of our Afflictions, those we should also consider of, remembring that trouble springs not out of the dust. We should look at God as the efficient cause of all out miseries. Lam. 2.17. The Lord hath done that which he hath devised, he hath thrown down, and hath not pitied; and in that Chapter we finde the hand of God owned in every verse for ten verses together.

Neither is it less needful to consider what are the meritorious and procuring causes of all our miseries. So Lam. 3.42. We have transgressed and rebelled, thou hast not pardoned. And Lam. 1.6. Jerusalem remembred not her last end, therefore she came down wonderfully. Nor may we forget the final cause, or Gods primary end in sending them (which is of all the rest most comfortable to consider.) So saith Moses to the Israelites, Deut, 8.2. Thou shalt remember the way which the

Lord thy God led thee, this forty years in the Wilder∣ness to humble thee, and to prove thee, &c. Also, Heb. 12.10. But he chasteneth us for our profit, that we might be made partakers of his holiness. Again, we ought to consider, what are the duties that are incumbent on us in a time of Adversity; what is the Law, and the Decorum of that con∣dition; and how we ought to behave our selves under the rod of the Almighty, viz. Humbly, Patiently, Circumspectly, &c. of which we shall have occasion to discourse more fully hereafter. The next thing to be considered at such a time, is, how and wherewithall we may be able to support and bear up our own hearts, and the hearts of others in an evil day. David saith, Psal. 119.50. This is my comfort in my af∣fliction, for thy word hath quickned me. Which may be thus construed, that it was a comfort to him in his afflictions, to think that the Word of God had been a quickning and inlivening word to him, which to many others is but as a dead let∣ter. One end of Gods vouchsafing us his Word, is said to be, that we through patience and comfort in the Scripture might have hope, Rom 15.4. and that we should endeavour to comfort others, is evi∣dent, from 2 Cor. 1.4. where God is said, to comfort his people in all their tribulations, that they may be able to comfort others that are in any trouble, by the comfort wherewith themselves are comforted of God. One thing more I think of, that should be con∣sidered by us in a time of adversity; but shall not presume to say that and the rest I have mentioned, are all; and that is, how and by what means we may in Gods way, and with∣out sin, in Gods due time obtain deliverance, as

Paul in another case cries out, who shall deliver? we read in 1 Cor. 10.13. that God will together with the temptation also make a way to escape. How to finde out a way of escaping, is the care of all men, or of the most, but how to finde out that way which God hath made for our escape (which is alwaies a lawful and a regular way,) that should fall un∣der our consideration; as also how to avoid and shun all other waies of escaping, though ever so easie to us. Now have we so many things to con∣sider of in an evil day? then O my soul here is work for thee, as much as ever thou canst turn thy self to; Gird up thy loines and set about it. Now if ever, is a time for serious consideration, for who knows not that it is a time of great ad∣versity and rebuke, and needs it must, when the most famous City in these three Kingdoms (that was lately such) is become a very ruinous heap, Now London, the glory of three renowned King∣doms, is made almost like unto Sodom and to Go∣morrah. Surely that man hath lost his thinking faculty, that cannot think of this; and he that is not sensible of it, is past all feeling, and seared as with a hot Iron. O my soul, I scarce know what to think of thee, that thou hast considered this no more: Much less know I what to think of those that have not considered it so much, as seeming to think of nothing else, but how they may make provision for the flesh, to fulfil the lusts thereof. How many thought they could have said when time was, If I forget thee O London, let my tongue cleave to the roof of my mouth, which yet have almost forgotten poor London? and now God hath burned it round about, scarce lay it to their hearts. Methinks

we are in an age in which are more Pharaohs than of any other sort of men; infinite wisdome, can scarce invent judgments that will awaken and make us look about us, and consider. The I∣ron age is a name too good for us. Fire with the addition of some small matter besides, as vine∣gar, &c. will melt Iron, but will not melt us, it will make that capable of any impression, or to be cast into any mould, but it will not do so by us.

Lord I see the heart of man will yield to no∣thing but thy self. It can play with judgments and plagues, though they were greater than those which came upon Pharaoh, and so far forth contemn them as scarce seriously to consider of them, at leastwise when past and gone. Nor yet whilst present, and incumbent as they ought to do. Thou who hast created a day of great ad∣versity, such as we never lookt for, create I be∣seech thee in me, and in others, a heart duly to consider it, and together with it, the things that do belong both to our present, and future, to our temporal and eternal peace.

DISCOURSE II.

Of God's being a consuming Fire.

THree several times do I call to mind the ho∣ly Scripture, saying expresly (besides what it mentioneth elsewhere to the same effect) that our God is a consuming Fire, twice in the old Testament, and once in the new. First by way of caution, Deut. 4.23, 24. Take heed to your selves, least you forget the Covenant of the Lord your God,

which he hath made with you, and make you a graven Image, or the likeness of any thing, which the Lord thy God hath forbidden thee. For the Lord thy God is a consuming Fire, even a jealous God. Secondly, by way of comfort, Deut. 9.3. The Lord thy God is he which goeth over before thee as a consuming Fire, (meaning) to their enemies, as the next words do show, he shall destroy them, viz. those chil∣dren of Anak, of whom they had learn'd to say who can stand before them? vers. 2. them and their Cities great and fenced up to Heaven, as they are called, vers. 1. Thirdly by way of coun∣sel or positive exhortation unto serving God acceptably, with reverence and godly fear, Heb. 12.28. For saith the text, vers. 29. Our God is a consuming Fire. And well may God be so stiled, not only effectivé, as he is the first cause and authour of all those fires that consume hou∣ses, Towns, and Cities, as God is pleased to own, Isa. 42.25. That he had set Jacob and Israel on fire round about, nor careth the great God who knowes, yea he would have all the World to know that all evil of punishment, as such, and so far forth as it is only such is from himself, Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? But not only in that sense may God be called a consuming Fire, for that he is so essici∣enter (as Christ upon such, an accompt is called the resurrection and the life) but also and chiefly because the fire, of all Elements, yea of all inani∣mate creatures, seemes to bear the greatest re∣semblance of God, in respect of more than one of his glorious attributes, as namely of his irre∣sistible power, his awfull presence, and affright∣ing Majesty, his impartial and devouring seve∣rity, his consuming anger, &c.

Of the strength and power of Fire.

What creature here below so powerfull as fire? who or what can stand before it? how ap∣plicable unto fire are many of those expressions, whereby God in his answer to Job, sets forth some of the most untameable creatures, as that which is spoken of the wilde Ass, Job 39.7. He scorneth the multitude of the City. Did not the fire do so? and that of God, concerning Behe∣moth, Job 41.4. Will he make a Covenant with thee? wilt thou take him for a servant for ever? Who can master fire, though it be never good, but when it is as a servant? also in some sense those words in the 27. vers. may be applied to this powerful Element. It esteemeth Iron as straw, and Brass as rotten wood: also those words in the last verse, He beholdeth all high things, He is a King over all the children of pride. Methinks some lofty expres∣sions which are used concerning God himself, are more applicable to fire, than to any other creature. It is said of God, Isa. 40.15. That he taketh up the Islands as a very little thing. So doth fire, though not whole Islands, yet things of great bulk, as houses, Churches, and such like, which are easily blown up by it, as it were at one breath or puff. It darts them up into the aire in an instant, like a fleete arrow shot from a strong bow. Cranes though made on purpose to mount heavy things, yet are long in doing it, yea seem to squeek and groan in raising one great beam at a time, as if the burthen were more than they could well bear, whereas this Giant Fire, if I may so call it, makes nothing of it to take whole houses upon its back, with all their weighty beames, massy stones, leaden roofes,

lumbering goods, and mount them into the aire presently. Moreover it is said of God, vers. 16. That Lebanon is not sufficient for him to burn, nor the beasts thereof, sufficient for a burnt offering. Surely London was far before Lebanon, and yet when the most of it was burnt up, did the fire say it was enough? Could not that ravenous Lion have devoured the Suburbs presently, with as great an appetite, as it had done the City, if the great God had not stopt its mouth, or pluckt away its prey?

Doth not Solomon rank fire amongst the Cor∣morants that are never satisfied, Prov. 30.16. Who can write (or almost think) what Fire can do? what building so high, (be it beacon or steeple) that fire cannot presently climbe to the top of it? What mettle so hard that fire cannot melt it, such as the fire may be? It was only for hast that it left the out-sides of Churches standing, pickt out the meat as it were, and left the bones untouched. In length of time it could have so calcined those bricks and stones, as to have made them good for nothing, but ready like the Ap∣ples of Sodom, presently to crumble to dust. But should I think of all that fire can do, I must think of nothing else. I less wonder at those Hea∣thens that did worship fire, than at those who worshiped any other creature, sith no visible creature is so great an embleme, or so lively a picture of the power of God. Yet did they very ill to worship it, sith the power of fire (though great) is but finite, and as much transcended by the power of God, as it self transcends the pow∣er of other things.

Of the Power of God transcending the power of Fire.

If a little Fire, one single Fire, taking its rise, (it may be) but from a spark or two, can do such great things, what cannot he do who made all the Fires in the World, and that of Tophet or Hell to boot! which is greater than all the rest, the Pile whereof is much wood, and the breath of the Lord, like a mighty streame of brimstone kindleth it. Isa. 30.33. How powerfull is he that hath all the Fires in the World at his beck, ready to execute his pleasure? Psal. 148.8. Fire and haile fulfilling his Word. He that hath an host of fires wherewith to fight his battles, and avenge his quarrel, can easily incounter all his enemies, if all the World were such. If it be made ap∣pear that the power of God be far beyond that of all the fires in the World, who then can de∣ny his power to be incomparably great? and that it is so, we may plainly see, for that God suspends the influence of fire at his pleasure. Witness the three Children, who though in midst of a burn∣ing fiery furnace, yet not so much as a haire of their heads was singed, nor had the smell of fire pas∣sed upon them, Dan. 3.27. He can do more than fire, who can so limit fire its self, that it can do just nothing. God forbid I should adore fire, as the heathen did: but he that can do what he will by fire or without fire, yea against Fire it self, he I say must needs be worthy of humblest ado∣ration; and that in reference to his power.

Of the dreadfulness and terribleness of fire.

Neither do we see in Fire a representation of the power of God only, but also of his awfull and terrifying presence. If we do but hear people crying out, either by day or night Fire, Fire, how doth it affright us, as if a potent enemy were at

out Gates! but if we come and see it is so indeed, and that we are not abused with a false alarme, how much more terrour doth that strike us with? (our eyes then affecting our hearts, and causing them even to sink and die within us: how ghast∣ly did men and women look? how distractedly did they run about! how did their haire even stand an end! how little did they know what they said or did, whilst with safety enough to their persons they did at a sufficient distance gaze at the Fire, consuming their own and other mens houses! had they themselves been in their houses at the same time, as at other times, they might have been, burnt in their Beds, some fast asleep, others but newly awake) the fire might possibly have had only dead Carcasses to consume, as having been first killed by the greatness of their feares. Read Heb. 12.21. where it is said, so terrible was the sight of Mount Sinai, that burned, vers. 18, that Moses said; I exceedingly fear and quake, (even that Moses, that did not fear the wrath of Pharaoh, could not without trembling stand and behold Mount Sinai all on fire. And yet what is it to see the most dreadful Fires, in comparison of what it is to feel or live amidst the smallest flames? To lie or think of lying one hour in a fiery Oven, were much more terrible, than to have stood at a distance and beheld Sodom or any other City all in flames. Wonder not then that sinners in Zion are afraid, whilst they say; who among us shall dwell with the devou∣ring fire? who amongst us shall dwell with ever∣lasting burnings? No execution so terrible to men as that which is performed by fire, and therefore that is reserved for the greatest of malefactors, as

wizards, witches, and such like; unless when bloody Papists have had the dispensin•• of it and then it was the portion of the choicest Christians, Saints and Martyrs. They forsooth will pro∣vide fiery Chariots for Gods Elijah's to ascend up to heaven in. But we know that kind of pun∣ishment is due only to the worst of men, because the greatest of earthly punishments, and the most like to hell. If Fire be not exceeding ter∣rible, why did the generality of men flie before it as fast as they could, and leave all that was near it, to its mercy, or rather cruelty? yea it is commonly reported, that some of the strongest and most undaunted bruits, as Wolves and Bears and Lions, are kept in awe by Fire, and dare not approach it. So that Fire is as it were a wall of defence to Men against those salvage enemies. If the Lion roare, saith the Scripture, shall not all the ••easts of the Forrest tremble? and yet himself trembles at the sight of Fire. In a word, if it be the professed opinion of Papists, (as I think it is) that all persons, and consequently them∣selves must abide, for some time more or less, in the Fire of Purgatory: I wonder that every person so believing, should not live in continual horrour, crying out as those finners in Zion? Isa. 32.14. Who can dwell with devouring fire? were it but for the space of a few moneths or daies, much more for many years together? (and in a smaller time, few of them seem to ex∣pech a release from that place of torment; though they have advantages for that purpose above most other persons.) If it were possible for a man to lie but one day in fire unconsumed, and he did know and believe he should do so; would

not the expectation thereof anticipate the com∣fort of hi•• whole life? From that natural dread of fire that is in men, and every mans apprehen∣siveness of that kind of torment, being intolle∣rable; I am led to think, that all Papists are ei∣ther miserable, or hypocritical; miscrable in be∣lieving an uncomfortable lie viz. the doctrine of Purgatory; or hypocritical, in not believing that which they profess to own, as a great and ne∣cessary truth. But enough as concerning the terribleness of our material Fire.

Of the terribleness of God.

Consider we now whether the great God be not also exceeding terrible in that respect, fitly stiled a consuming fire. Deut. 7.2. The Lord thy God is amongst you, a mighty God and terrible also. Deut. 10.17. and Nehom. 1.5. The great and ter∣rible God, that keepeth Covenant. And Job 37.22. With God is terrible Majesty. And Psal. 65.5. By terrible things in righteousness wilt thou answer us, O God, &c. and Psal. 66.3. Say unto God how terrible art thou in thy works? Psal. 68.15. O God thou art terrible out of thy holy places. Psal. 76.12. He is terrible to the Kings of the earth. Jacob had a great dread of God, when God spake no other than good and comfortable words to him: when he saw God standing above the ladder, which was shewed him in his dream, Gen: 28.13. see v. 16. and 17. And Jacob awaked out of his sleep, and said, surely the Lord is in this place. And he was afraid and said, How dreadful is this place, This is none other than the house of God, and this is the gate of Heaven. The gate of Heaven, and yet dread∣ful, as God was in that place. God at that time spake nothing but promises and encouragments,

yet did Jacob tremble at his presence. Our God is fearful even in praises. If Jacob did but dream of God, he was filled with awe, and that not only whilst the dream lasted; but when he a∣w••ke, and knew he had but dreampt. If God be so terrible when he is pleased, what is he when he is angry? Psal. 76.7. Who may stand in thy sight when once thou art angry? God was friends with Moses when he told him, Gon. 33.20. Thou canst not see my face, for no man can see me, and live. And v. 22. whilst my glory passeth by, I will put thee in a clift of the rock, and will co∣ver thee with my hand whilst I pass by. v. 23. And thou shalt see my back parts, but my face shall not be seen. Much of the terribleness of God is in∣sinuated in that strange passage, Exod. 33.3. I will send an Angel before thee; for I will not go up in the midst of thee, lest I consume thee. Here we read of God wishing the Israelites to let him go from amongst them, because his terrour was such; but elsewhere concerning the men of Beth∣shemesh sending God from amongst them (like those Gadarens that besought Christ to depart their coast) 1 Sam. 6.20. Who is able (say they) to stand before this holy Lord God, and to whom shall he go up from us? v. 21. And they sent to the inhabitants of Kirjath-jearim, saying, Come ye and fetch the Ark of the Lord up to you. Namely, be∣cause God had slain fifty thousand three score and ten of the Bethshemites for looking into the Ark. Much like to this were the words of Peter to Christ, Luke 5.8. Depart from me, for I am a sinful man, O Lord. Let the Prophet Isaiah tell you how awful the presence of God is, whom you finde thus crying out, Wo is me for I am

undone, for I am a man of unclean lips; for mine eyes have seen the King, the Lord of Hosts. How full is the 18. Psalm of expressions setting forth the awful Majesty of Gods presence, from v. 7. Then the earth shook and trembled, the foundations of the hills moved and were shaken, because he was wroth. But to quote all that might be quoted to that purpose, were to transcribe a great part of the Bible.

Of the Anger of God represented by Fire.

Therefore O my soul, pass on and think of something else, in which the parallel holds be∣twixt such Fire, as that whereby our famous City was lately burnt to ashes, and God himself, who is stiled a consuming Fire. Once again, As the power and awfull presence of God are liveli∣ly represented to us by this material Fire: so al∣so is his anger, and that both as to the essence and nature of it; as also to several attributes (if I may so call them) of that attribute of God, viz. his wrath. As namely, the impartialness of it, like fire, that spareth neither one thing nor another: as also the fierceness of it, and its consuming de∣stroying nature, to which might be added the in∣tollerableness of it, &c. First we know it is the nature and property of Fire to act, as if it were in a great passion, and yet it never is in any, nor is it capable of any. Thus saith God of himself, Isa. 27.4. Fury is not in me; that is, I am in no passion (neither can he be) yet adds, who will set the briars and thorns against me in battle? I would go thorough them, I would burn them together. Such things as are the usual effects of anger are fre∣quently done by God, but such an affection as wrath in Man is, can no wayes consist with

those perfections which are in God, no more than with the nature of fire upon other accounts.

I must not forget that I was even now speak∣ing of the impartiality of Fire, as one property of that Element by which it resembleth God. Fire is no respecter of persons or things: so their nature be but combustible, it spares neither one nor the other. May I not allude to those words 1 Cor. 3.12. If any Man build upon this foundation Gold, Silver, precious Stones, Wood, Hay, Stubble. Here are variety of superstructures mentioned; but the Fire buries all in one common heape; layes the gold and precious stones amongst the rubbish, as well as the wood, hay, and stubble. It mingles Flint stones and Diamonds: Pibbles and Jewels in one and the same Grave. As is said of Death. Eque pulsat pauperam Tabernas, Regu••••que turres; the like may be said of fire. It as soon takes hold on the Pallaces of Princes, as on the Cottages of Peasants. And is there not the like impartiality in the great God? His anger knowes no difference betwixt small and great, high and low. Psal. 76.12. He cutteth off the Spirits of Princes: he is terrible to the Kings of the Earth. Did he not sink rebellious Pharaoh, as low in the red Sea, as any of his common Soul∣diers 〈◊〉〈◊〉 did he not give his carkass in common with theirs, to be meat to the fishes of that Sea? See Isa. 9.14 15. The Lord will cut off from Is∣rael head and taile: The ancient and honourable, he is the head, &c. Isa. 10.12. I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks: vers. 26. And the Lord of Hosts shall stir up a scourge for him, according to the slaughter of Midian at the Rock of Oreb: Judg.

7.25. and the Psalmist speaking of Sisera and Jabin: the latter of which was the King of Ca∣••••••••, and had 9000 Chariots of Iron. Judg. 4.3. (〈◊〉〈◊〉 Sisera was his General) saith of them, that they perished at Endor, and that they became as 〈◊〉〈◊〉 for the Earth. Psal. 83.10. See what God did to Nebuchadnezzar, Dan. 5.21. He was dri∣ven from Men, and his heart was made like the beasts, and his dwelling was with the wilde Asses: they fed him with Grass like Oxen, and his body was wet with the dew of Heaven, till he knew that the most high God ruleth in the Kingdome of Men, and that he ap∣pointeth over it whomsoever he will. Must Jehojakim needs be buried in state, because he was the Son of Josiah King of Judah, and did succeed him in the Throne? No, saith God, Jer. 22.19. He shall be buried with the burial of an Ass, drawn and cast forth beyond the Gates of Jerusalem. Thus the anger of the great God (like fire) puts no dif∣ference betwixt them that sit on Thrones, and those that go from door to door. Hence that in Psal. 2.10. Be wise oh ye Princes, &c. Serve the Lord with fear, &c.

I observe another property in fire, and that is great fierceness and eagerness: so that for that matter there is no other creature comparable to it. A shee Bear robbed of her Whelps. A Bull in a Net, full of the sury of the Lord, is not half so fierce as fire. I would see either of them two in an angry humour gnaw great beames of Iron in sunder, and make them crumble to dust: or let them but make some massy Oak beams pre∣sently fly in two, in token of their rage; but if they can do neither, fire exceedeth them in strength and fierceness; but yet not so much as

its self is exceeded by the fierceness of the wrath of God; for whose wrath the Scripture hath no Epithite more common, than that of fierce, Num. 25.4, 32, 14. and Psal. 88.16. Thy fierce wrath goeth over me: and in the abstract, Psal. 78.49. He cast upon them the fierceness of his anger: and Nahum. 1.6. Who can abide the fierceness of his an∣ger? The power and fierceness of fire may be conceived of, and we may fear as much or more hurt than the fire can have opportunity to dous; yea this time, many of us did fear it would have done more hurt: but the wrath of God is be∣yond all that our minds can comprehend. Psal. 90.11. Who knoweth the power of thine anger? even according to thy fear, so is thy wrath: The wrath of God is a vast Ocean, (as I may call it) his judg∣ments are a great depth, and fire is but one stream of that Ocean: and therefore fire can be nothing like so fierce as is the wrath of God. Sword and Pestilence are two other streames of the wrath of God, and there are many more, by which you may judge how fierce the main Ocean is, every arm and rivulet whereof runs with such a mighty torrent. In how many channels of distinct punishments did the wrath of God break out upon Pharaoh, and his people? and yet towards them he did not stir up all his wrath neither.

But the next property of the wrath of God, viz. its consuming devouring nature (which fire may represent to us as much as any earthly thing) will plainly prove, that divine anger is exceed∣ing fierce. Which of all the creatures God hath made is so able to destroy, so profound to make slaughter as fire is? And is it not in that respect

an Embleme of the wrath of God? What man∣ner of expressions are those, Deutr. 32.22. A fire is kindled in mine anger, and shall burn unto the lowest Hell, and shall consume the Earth with her increase, and set on fire the foundations of the Mountains: also Psal. 90.5. They are like the grass which grow∣eth up. In the morning it flourisheth, in the evening it is cut down, and withered. For we are consumed by thine anger. Also Psal. 46.8. Come behold the works of the Lord, what Desolations he hath made in the Earth. How doth the wrath of God consume persons, not only as to their estates, but as to their inward comforts, which are far more precious: Psal. 39.11. When thou with rebukes doest correct man for iniquity, thou makest his beauty to consume away like a moth. Yea how the wrath of God consumes Families. Job 31.12. It is a fire that consumeth to destruction, and would root out all mine increase; Meaning that the wrath and curse of God, which the sin he there purgeth himself from, viz. Adultery, would procure that which would do so, that might root out all his increase both as to estate and off-spring, &c. might quite consume his Family. Of Gods wrath consuming Towns and Cities, we have many sad instances, as namely in Sodom and Gomorrah, in Jerusalem, Sometimes the glory of the whole Earth. And a much more modern and sad instance as to our selves in London its self (with teares be it spoken) which none of us ever thought to have survi∣ved. Yea whole Kingdomes have been consu∣med by the wrath of God, and turned upside down: witness the Chaldean, Persian, and Greci∣an Monarchies, with several others, but when was it ever heard that a whole Kingdome was

destroyed by Fire? These things considered, the consumptions and desolations which are made by Fire may justly put us in mind of those greater desolations which the wrath of God is able to make on persons, families, and King∣doms.

Of the intolerable pain that Fire can put men to.

There is one thing more in Fire, and that is the intolerableness of that pain and misery which it is able to put us to, in reference to which I would yet further parallel it with the wrath of God. I know no pain so exquisite as that which proceeds from Fire. I know no per∣son alive so patient, as that he is able to bear it, if he be grievously burnt or scalded, till such time as the fire be taken out; that is to say, bear it without doleful moans and outcries.

Of the greater intolerableness of the wrath of God.

I think there is no man whose heart would serve him to think of lying in a siery surnace, such as the three children were cast into. Yet is not Fire its self, got within us, or about us, so intolerable as the wrath of God. It goes by the name of Fiery indignation, Heb. 10 27. not as if it were no worse than fire, but as fire being the most tormenting creature, we know can best express it. It is the sense of divine wrath that wounds the spirits of men, and there∣fore it is said, A wounded spirit who can bear? that is, none can bear. Prov. 18.14. I read Heman saying, Ps. 88.4. I am ready to die from my youth up, whilst I suffer thy terrors, I am distracted. And v. 16. Thy terrors have cut me off. And David, Psal. 38. There is no rest in my bones because of my sins. And v. 8. I have roared by reason of the disquietness

of my heart, as being under a sense of Gods wrath. v. 1. Rebuke me not in thy wrath. Whosoever said any thing may be borne but the wrath of God, doubtless meant very well; but he had spoken better, and past all exception, if he had said, Any thing may be borne better than the wrath of God. There is no viall that scalds like to that. If Francis Spira whilst despairing in his bed, had been burning at a stake instead thereof, I question whether that material fire would have put him to so much misery as did the anguish of his mind, overwhelmed with the apprehen∣sions of divine wrath, and of his future dwel∣ling with everlasting burnings. If hell its self be a fire kindled by the breath of Gods wrath, as it is said of Tophet, that the breath of the Lord like a mighty stream of Brimstone kindleth it. Surely the wrath of God is much more intole∣rable than any visible, or culinary fire whatso∣ever.

I see then the Spirit of God, according to his manner, hath couched much sense in a few words, when he tells us that our God is a con∣suming fire. There being such a likeness as is betwixt the Creator of all things and this crea∣ture; I desire as oft as I behold fire, to think of God, whilst I admire the scarcely resistible po∣wer of Fire, let me ever adore the utterly irre∣sistible power of him that made and governs it. Whilst it amuseth me to think what work and havock Fire can make in a few daies or hours. Be amazed, O my soul, to consider what greater desolations God can make in the twink∣ling of an eye, and with a word of his mouth. If he will but speak concerning a Nation, to

pluck it up, or pull it down, it will be done pre∣sently. Jer. 18. with him it is but a word and a fatal blow. Methinks it doth not only help my meditation of, but facilitate my belief con∣cerning the greatness of the power of God; Im∣partialness of his revenging Justice: Severity and Fierceness of his anger: Intolerableness of his displeasure: when I see so much of such things as these in one of his creatures, which in our houses we prefer to no better place than our chimneys, and are unwilling even there to place it, or suffer it to ascend too high. May I think of Fire more frequently and solemnly than otherwise I should, for those resemblances of God which are to be found in it. I confess, to think of God by the name of Love, as he is called, 1 John 4.8. & 16. is more pleasing, and may better suit us under great dejections, but to meditate of God as a consuming fire, may profit us more, when our hearts (which is too usual) want that due awe of God which should preserve them from sinning wilfully against him. If God be Fire to sinners, let us not dare to be as Tinder, or as Gun-powder to Sin and Temptation. If we come not neer a dismal Fire but with trembling hearts, let us not ap∣proach God but with holy reverence, and let us learn to tremble at his word, which also is com∣pared to fire. Yet lest I dwell too long upon this one subject to the prejudice of others, I will content my self with the addition of a few plain Corollaries, so easie to be drawn from Gods being a consuming Fire (in the sense given of it) that he which runs may read them. If God be Fire, woe to them that are bria••s and thorns.

Isa. 27. he will consume them. If God be Fire, it concerns us to prove our selves and our work, for the Fire shall make all things manifest, 1 Cor. 3.12. If we lay chaff and stubble, though upon a good foundation, our work will be burnt up, and our selves saved, but so as by Fire, that is, with great difficulty, and much ado. What im∣punity can great ones promise themselves, if God be as impartial towards all sorts of sinners, as Fire is towards all combustible things? If the wrath of God be more intollerable than Fire, who would not fear to offend him? If the power of God be more irresistible than Fire it self, who would set himself against him? or who can do it and prosp••r? yea, who would not labour to have God on his side? For who can be against us (that is to any purpose) if God be for us. Is God so able to destroy, let me be none of his enemies. Is he Fire, then O that I might be Gold, for if so, though he may purge me, yet he will not consume me. In a word, is God a consuming Fire, then knowing the ter∣ror of the Lord, Let us consider what manner of persons we ought to be in all holy conversation and god∣lyness.

Meditations and Discourses of the Reasons that are found in Scrip∣ture, of Gods bringing the Judgment of Fire upon a person or people.

MEDITATION I. Of the sins for which God sent Fire upon Sodom and Gomorrah.

THe first pernicious Fire of which we read in Scripture, was that which fell upon So∣dom and Gomorrah, Gen. 19.24. The gene∣ral cause of it, was that which was told Abraham, Gen. 18.20. And the Lord said, because the cry of Sodom and Gomorrah is great, and because their sin is very grievous, But their particular crimes are set down, Ezek. 16.49. where God upbraiding Jerusalem, saith, Behold this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her, and in her daughters, neither did she s••rengthen the hand of the poor and needy v. 50. And they were haughty, and committed abo∣mination before me, therefore I took them away as I saw good. Now what that abomination was which they committed, I think St. Jude tells us most plainly, Jude 7. Even as Sodom and Gomor∣rah and the Cities about them, giving themselves over to Fornication, and going after strange flesh, are set forth for an example, suffering the vengeance of e∣ternalsire. Now the three first crimes charged upon them, viz. Pride, Idleness, and Fulness of bread,

did make way for the last, viz. their being given up to Fornication. Pride prepares for unclean∣ness; as it disposeth persons to those habits and gestures which tempt others to tempt them to wantonness: witness the great pride which some take in going extreamly naked, whence it often happens to them as to Hezekiah after that he had shown the King of Babylons messengers more of his treasure than was fit for them to see. Isa. 39. it was not long after that the Babylonians came and took away all he had from his children, and carried both them and theirs into captivity. One meeting a boy with a basket of chickens wide open, askt him how he would sell them, who answering him they were not to be sold, he re∣plied to the boy again, Then fool shut thy Basket. But that by the way.

It comes to pass by the judgment of God, that proud persons often prove unclean, because un∣cleanness is a disgraceful sin, and so the more fit for proud persons to be left unto, in order to making them more humble. For of him that committeth Adultery Salomon saith, Prov. 6.33. A wound and a dishonour shall he get, and his re∣proach shall not be wiped away. Persons by that sin are said to dishonour their own bodies. Rom. 1.24. Also that very complexion which is most samed for proud, is generally observed as most prone to uncleanness, and 'tis too commonly seen that a fantastical (which is a proud) habit, and a fil∣thy heart go together; and those places are ge∣nerally most notorious for lust, that are most infamous for pride; as if those two weeds de∣lighted to grow in the same soil; proud spirits and proud flesh go usually hand in hand. And

as for Fulness of bread, by which we are to un∣derstand Gluttony and Luxuriousness in the use of meats, that is as great a hand-maid to Lust as Pride can be. Jer. 5.7. When I fed them to the full, then they committed adultery, and assembled themselves by troops in the harlots houses. v. 8. They were as fed horses in the morning, ever one neighed after his neighbours wife. (He adds v. 9. Shall I not visit for these things, saith the Lord, and shall not my soul be avenged of such a Nation as this?) Sine Cerere & Baccho friget venus. But where Ceres and Bacchus, that is, meats and drinks are used immoderately, Lust becomes outragious: and then if abundance of Idleness be superadded as a third pair of Bellows to blow the Fire, it can∣not but flame out excessively. For much Idle∣ness is that which imps Cupids wings as much as any thing, and is the very feathers that make his darts to flie. The Poet knew that full well, who said, Otia si tollas periere cupidinis arcus. No weed grows more generally in great plenty in the soil of mens hearts, than lust doth, in case they suffer them to lie fallow, and unmanured, in case they be not ploughed up by honest la∣bour and sowed with the seeds of better things. Now these I have mentioned were but the un∣derling sins of Sodom, which had their eies upon another sin (as the eyes of a hand maid are to∣wards her mistris.) The mistris whom they all served and did homage to, that was the lust of the flesh, in which they received their consum∣mation, and as St. James saith, ••••••st when it hath conceived bringeth forth sin, and sin when it is sins∣shed bringeth forth death. So Pride, Idleness, and fulness of bread, when they have conceived, bring

forth lust. We may not omit one sin more which is charged upon Sodom, and did help to burn it; and it is set forth in these words, Nei∣ther did she strengthen the hands of the poor and needy. She was too proud to look upon the poor; she had fulness of bread, but supplied not the necessities of others, out of her own superflui∣ties; she was idle her self, but did not set the poor to work, or not reward them for it, as those men∣tioned, Jam. 5.3, 4. The rust of your gold shall eat your flesh as it were fire. Behold the hire of the la∣bourers which is kept back by you, crieth, &c.

Now let us consider how proper and suitable it is for such offences as these to be punished with Fire. No cre••ture levels things, or brings them into the dust sooner, or more than Fire. There∣fore it is a fit punishment for pride, which must take a fall. Idle persons are drones, and drones must be driven from their hives (Ignavum fucos pecus a praesepibus arcent;) & what can do it so easily as fire? And as for those that are given to luxury, or fulness of bread, no such compendious way to punish them, as by setting that cormorant Fire, to cat them out of house and home. Then as for uncleanness, it is no wonder if that consume Towns and Cities, being a Fire it self, so called Job 31.12. It is a fire that consumeth to destructi∣on, &c. Who can carry Fire in his bosome, and not be burnt? We see that ordinarily burns the bodies of men (as to part) and they express their mallady, by telling us they have got a Burn, or are Burnt. Sometimes it costs them their noses, as if that organ of smelling had rather quit the body, than endure that stench which the rottenness thereof annoies it with. They that

escape so, (though that be sufficiently ill-favou∣red, and no honourable scar) come off better than many of them do, who mourn at last, when their flesh and their bodies are consumed, Prov. 5.11. implying, that some do lose not only their noses (which are as it were the spout of their bodies) in that cursed service, but as it were the main fabrick, this Fire burning down to the ground. But why should unmercifulness be pu∣nished with Fire? L•••• St. James tell you the reason of that, Jam. 2.23. For he shall have judg∣ment without mercy, who hath shewed no mercy. No executioner of wrath more sit to dispense judg∣ment without mercy than fire is, and that is the portion of them that shew no mercy.

And now poor London, how loath am I to tram∣ple upon thy dust: or to speak so harsh a word to thee in thy misery, as to say, that in the fore∣mentioned respects thou mightest have shaken hands with Sodom, and called her fister, as God was pleased to speak to Jerusalem, concer∣ning her sister Sodom. Yet because being deeply humbled under Gods hand, is the way to be lif∣ted up; in order thereunto give me leave to say that even in thee, O London, (though not in thee only, nor in thee chiefly) were found Pride, Fulness of Bread, and abundance of Idleness; neither did many of you strengthen the hands of the poor and needy, as you might, and ought to have done. Nor caust thou purge thy self from the guilt of much uncleanness, which was in the midst of thee (that abomination as it is called in the sight of God. Ezek. 16.50.) Was it to be seen by the garb of London, and the gallan∣try of Citizens living, and by that breadth and

port they did bear, that God had been taking them down several years together, plucking off their plumes by a devouring Pestilence, con∣suming war, huge dearth of trade, that God had been calling to them, to put off their orna∣ments, that he might know what to do with them? I say was this to be discerned by the equipage in which men lived? were not the expences of many far above the proportion of their estates (when yet they need•••• not to have been so) and their spirits yet higher than their expences? what may we call this but Pride? And as for fulness of bread, I wish that Epicurizing had not been too much in fashion, that there had not been slaying of Oxen, and killing of Sheep, eating Flesh, and drinking Wine, when God called for weeping and mourning, as it is, Isa. 22.12. For it is added, Sarely this iniquity shall not be purged away till ye die. And whereas abundance of Idle∣ness is further charged upon Sodom, it were well if those expressions used Deut. 28.56. where we read of the tender and delicate woman, which would not adventure to set the sole of her foot upon the ground, for delicateness and tenderness, were not applicable to too many of that sex; and that others like the Athenians, had not spent most of their time in hearing and telling some new thing. An idler people could not be, than many were in that great City, whereof themselves would have been sensible, if they had but seen the pains and industry which is used by many or most people dwelling in Villages, and Coun∣trey-places, that are alwaies in action, as the Poet saith of the Husbandman, Redit labor actus in orbem. And as for matter of uncleanness, why

was it that very Apprentices were ready to pull down houses upon that account (though ha∣ving no commission either from God or man; they did not well to attempt it) if Stews and Brothel-houses had not been too notorious? As for not strengthning the hand of the poor and needy, that is by a due relief, how could they otherwise choose than be guilty of it, who weak∣ned their estates by idleness, lavished them upon their pride, exhausted them by their luxury, spent them upon their uncleanness, which as so many Cormorants devoured that which might and ought to have been given to the poor: I see then there are moral causes of evil as well as na∣tural, and these are some of them. He is brui∣tish that thinks otherwise. Do not the ends and interests of men sway the World, next to God himself, and what are they but moral causes: and if such be to be taken notice of, why not sin, which is more considerable than all the rest?

Then O yee late Inhabitants of that famous City, which is now in ashes, as ever you desire it should flourish again, repent of your pride, fulness of bread, abundance of idleness, neglect of the poor, and abominable uncleanness, so many of you as were guilty of all, or any of these (for all were not;) and let others mourne over them that have sinned, and have not repent∣ed, that God may repent of the evil which he hath brought upon you, and may build up your waste places in his good time. Continue not in the sins of Sodom and Gomorrah, lest their punish∣ment be either not removed from you, or if so, again revived upon you.

MEDITATION II. Of destroying Fire, procured by offering strange fire.

WE read concerning Nadab and Abihu, that there went out fire from the Lord and devoured them, and they died before the Lord? Lev. 10.2. Why that heavy judgment befell those two Sons of Aaron (the Saints of the Lord) the preceding verse will tell us, viz. because they took their censers, put incense therein, and of∣fered strange fire before the Lord, which he commanded them not. Their fault was this, God had sent down fire from heaven upon his Altar, Levit. 9.24. It should seem it was the pleasure of God (and doubtless they knew it) that his sacrifice (which one calls his meat, as the Altar his Table) should be kindled and prepa∣red with that fire only, which by continual add∣ing of suel, (as need required) was to be kept from ever going out, (as is supposed) Levit. 16.10. There 'tis said, Aaron shall take a censer full of Coales of fire from off the Altar, and his hands full of incense, and bring it within the vaile. Now they presumed to offer incense to God with common fire, which came not from the Altar, before the Lord, and for this they were burnt to death. Upon this passage Bishop Hall (worthily called our English Seneca) reflects thus. It is a dangerous thing, saith he, in the service of God to decline from his own institutions; we have to do with a power, which is wise to pre∣scribe his own worship, just to require what he hath prescribed, powerful to revenge that which he hath not required.

MEDITATION III. Of fire enkindled by murmuring.

IN Numb. 11. the first and third verses, I read these words, When the people complained, it dis∣pleased the Lord, and the Lord heard it and his anger was kindled, and the fire of the Lord burnt amongst them, and consumed them that were in the utmost parts of the Camp: And he called the name of the place Taberah, because the fire of the Lord burnt among them. It doth not much concern our present pur∣pose to enquire what the cause of this their mur∣r••uring was, which yet is thought to have been want of meat in the Wilderness, and thence the place where they were punished, to have been called the graves of lust, as our Margents do English, (kiberoth hattaavah) neither need we be infallibly resolved what kind of fire it was that God sent amongst them for their murmur∣ing) it is all we need observe at the present, that they were punished by fire, and that murmuring was the sin they were punished for. Our pu∣nishment I am sure hath been by fire as well as theirs; ought we not then to examine whether cur provocation was not much-what by mur∣muring, even as theirs was? were we contented when the City was standing? yea did we not grumble and repine at one thing or other every day? and yet we think we should be more than contented, that is to say, very thankfull and joyfull, if we had but London again, if that great City Phenix-like might but rise out of the ashes, and our places know us once more. It should

seem then, we had enough then to be contented with, and thankfull for, but we knew it not, as it is said of husbandmen, Faelices nimium sua si bona norant. If some were in worse condition than formerly, would that justify their mur∣muring? were not the Israelites in the Wilderness when they were punished for murmuring? and had they not enjoyed a better condition than that in former times? Do we murmurers think that men are to blame? and was not Shimei to blame when he cursed Daivd? and yet David looking higher, viz. unto God, submissively repli∣ed, it may be the Lord hath bid him curse me. The Robbers and spoilers of Israel were in fault. Yet seeing it was God that gave Jacob to the spoile, and Israel to the robbers, that was reason enough why they should be dumb as a sheep be∣fore the Shearer, and not open their mouths in any way of murmuring. If we so remember our miseries, as to forget our mercies, if we ag∣gravate our evil things, and extenuate our good, if we be so vexed and displeased with men, as if they were sole authors of all our troubles, and as if God (who owes and payes us such chastise∣ments) had no hand in them. If in our hearts we quarrel with God, as if he were a hard ma∣ster, and had done us wrong, if when we had food and raiment we were not content; if when we had something, and that considerable (and how could our loss have been considerable, if our enjoyment had not been so?) we were as unsatis∣fied, as if we had just nothing. If so, do not these things plainly prove that we were mur∣murets many of us? and whose experience doth not tell him that these things were so? how ma∣ny

things have we repined at, that men could not help? as namely the pestilence; now in such cases it is evident, that we have not murmured against men, but against the Lord, Exod. 16.8. Nay, if men be punished far less than their sin•• deserve, and yet will not accept of that their punishment, but fret at him that inflicted it, what must we call that but murmuring? And was not that our case? I had almost said, that England even before this fire, was so full of discontent, (whatsoever the cause were) as if all the plagues of Egypt had been upon it, and how after this i•• can swell more without bursting, is hard to con∣ceive. So little had we learn'd good Eli's note, It is the Lord, let him do what seemeth good to him.

Now if the Law of retaliation be burning for ••urning, as we read it was, Exod. 21.25. How just was it with the great God to send a Fire up∣on us, for our grievous discontents and murmur∣ings? Murmurers are full of heart-burnings against God himself, discontent is a Fire within, that flies and flames up against the great God, as Ahaz said: (who with his tongue did speak but the language of the hearts of many others.) This evill is of the Lord, why should I wait on him any longer? wonder not then if the anger of God have burnt against those that did burn a∣gainst him, if he hath given us fire for fire. We were alwayes murmuring when we had no such cause as now we have, and now God hath given us, as it were something to murmur for, and yet let me recall my self, that was spoken but vul∣garly: For though God should punish us with Scorpions in stead of Rods, he will no tallow

us to murmur, but commands us to filence our selves with such a question and answer as this. Why doth the living man complain? man for the punishment of his sin. Who so considers how unthankfull we were for what we had be∣fore the fire, will see no cause to wonder at what we have lost, but rather to wonder at this, that such as have lost but a part, did not lose all. For with Parents nothing is more common than to take away those things from their Children quite and clean, for which they will not so much as give them thanks, as not being satisfied with them. Then say Parents, give them us again, you shal have none of them, they shal be given to them that will be thankfull for them, yea say they not sometimes in their anger, we will throw such a thing in the fire, before such unthankful Chil∣dren shall have it. I see London full of open Cellars and Vaults, as it were so many open Graves, and Earth lying by, ready to cover them. How unwilling am I to say that Kiberoth Hat∣••aavah might justly be written upon them, that is, the graves of those that lusted after more, and by that meanes lost what they had? If I were one of the murmurers, (as there were few exempted from that guilt) O Lord, I have cause to own thy justice in whatsoever this Fire hath or shall contribute to my loss and prejudice, and also to adore thy mercy, if my share in this loss were not proportionably so great, as that of many o∣thers, and those my betters.

MEDITATION IV. Of Rebellion against Moses and Aaron, procuring a destructive Fire, Numb. 16.

THe sixteenth Chapter of the Book called Numbers, in the 35 verse thereof, tells us, how that a Fire came down from the Lord, and con∣sumed no less then 250 Men that offered Incense, not their Houses, but their very Persons. Some would hardly think that so small a crime (as op∣position to Magistracy and Ministry are in their account) should have been the only causes of so heavy a judgment. And yet we finde that al∣ledged as the main, if not the only reason of Corah and his Complices being consumed by fire. The Confederates of Korah, Dathan, and Abiram are said to have been 250 Princes of the Assem∣bly, famous in the Congregation, men of re∣nown. Yet when such as they (who one would think might better afford to do such a thing than meaner men) gathered themselves to∣gether against Moses, and against Aaron, saying why lift ye up your selves above the Cougregati∣on of the Lord? and they themselves would be Priests and Princes, as well as they, verse 10. Seek ye the Priesthood also? said Moses to them (yee Sons of Levi.) And in the 13 verse, they qua••∣rel with Moses, for making himself (which was false, for it was God that had made him so) al∣together a Prince over them, as who shall say, they would have no body above themselves, ei∣ther in Church or State. I say, when they shew∣ed this kinde of spirit and principle, you see

how God punished it. These were right Level∣lers, if I mistake not; they pretend they would have all to be alike, vers. 3. ye take too much upon you, all the Congregation are holy, every one of them; wherefore then, say they to Moses and Aaron, lift ye up your selves above others? But to pretend they would have none inferiour to them, surely was but a stratagem to bring to pass that they might have no Superiors, or rather that themselves might be superiour to all others. This was like to come to good, they would have neither head nor taile in Church or State, or else it should be all head, or all taile. But from these principles of Anarchy and Ataxy set at work (I say) from the displeasure of God a∣gainst them upon that account) sprang the fire which we there read of.

Much of this spirit hath been in England with∣in a few years past, when not a few gloried in the name of Levellers, at leastwise in the character and principles of men so called. If any of those embers be still raked up under ashes, I should fear least a Fire of tumult and confusion might break out from thence, and by their meanes as soon as any way: nor do I question at all, but that the sin and guilt of such vile and antiscriptural te∣nets might help to kindle that fire which lately devoured the City. God will not suffer two such great Ordinances, as Magistracy and Ministry, which so greatly concern the good of the World, nor either of them to be trampled upon. St. Jude speaks sharply of such men, calling them filthy dreamers, who despise dominion: and speak e∣vil of dignities: they who would level these, the God of order will level them, for such are

said to perish in the gain-saying of Korah, Jude 11. Of such it is said, in 2 Pet. 2.12. That as bruit Boasts, they are made to be taken, and to be de∣stroyed, and that they shall utterly perish in their own corruption.

But then if we consider Moses and Aaron, one as a holy Magistrate, the other as a holy Minister▪ that did greatly aggravate the sin of Korah, and his Complices in rising up against, and seeking to depose them, for as such they had a double ••tamp of God upon them, viz. both as Magistrates, and as good. For as such, they were not only called Gods, but also partakers of the divine na∣ture, and if we must be subject to Superiours, that are naught and froward, 1 Pet. 2.18. much more to them that are good and gentle: the de∣struction of usefull Magistrates and Ministers is one of the greatest disservices that can be done to the World, and will as soon kindle the wrath of God, as almost any sin that men commit. 2 Chron. 36.16. But they mocked the messengers of God, and misused his Prophets, till the wrath of God arose against them, till there was no remedy. Mat. 23.36. There we finde these words, O Jerusa∣lem that killest the Prophets, and stonest them that are sent unto thee, &c. Behold your house is left unto you desolate. in Numb. 16.11. Moses told Corah and his Company, that they were gathered to∣gether against the Lord. For what is done a∣gainst Magistrates and Ministers, either as Offi∣cers ordained of God, or as good, in their places, is done against God himself, as the abuse offer∣ed to a Minister of State, is more against his Prince, than against himself. Those Rebels had some pretence for their insurrection, namely

that they were brought into a miserable conditi∣on, vers. 14. Thou hast not brought us into a Land that sloweth with milk and honey, or gi∣ven us fields or Vineyards, we will not come up: meaning that Moses had brought them into a Wilderness, and therefore they would not be subject to him. But we see that excuse would not serve their turns.

Neither the vices, nor the unhappiness of Ru∣lers, and of their subjects under them (the lat∣ter of which was charged upon Moses, though very unjustly) can dispence with their obedience to them in lawful things. The Israelites were as truly bound to obey Moses in the Wilderness, as if he and they bad dwelt and flourished together in the Land of Canaan. Had Moses been a bramble, as they represented him, from which they could receive neither fruit nor shelter, yet might he have said, as that bramble did in Jo∣thams parable, Judges 9.15. If in truth yee anoint me King over you (or if God had done it) then come and put your trust in my shadow: and if not, let fire come out of the bramble and devour the Cedars of Lebanon. No Childe can lawfully deny his Parents the observance of their lawful commands, because they are not so lo∣ving to him, or careful of him as they ought to be, neither have kept their own garments un∣spoted of the present World. Though Noah discovered nakedness, yet his Sons ought him reverence, and were some of them cursed for not paying what they did owe. They might do no more than turn their backs upon him, (that their e••••s might not behold his shame) and yet themselves draw neer enough to cover it. May I

then live to see the day (or may my Children see it, if not I) in which all and every the inha∣bitants of these three Kingdomes shall perfectly detest those sins which brought fire (as it is called, whatsoever fire it was) upon Korah, Dathan, and those that were joyned with them; and that as we read, that not so much as a dog opened his mouth against the Israelites when they came out of Egypt; so neither may man, woman or childe, either speak a word, or dart a thought against those two great Ordinances of God, Magistracy and Ministry, (which some of late years have greatlie vilified) or against either of them; but may reverence that stamp of God which is put upon them, remembring that Ministers are called Angels in Scripture, and Magistrates are there called Gods. And wheras good Magistrates and good Ministers are in Gods account (and therefore in deed and in truth) more precious than the Gold of Ophir. May I live to see all and every of them so esteemed, and so dealt with; and may none of Gods Elijahs ever in any future age be tempted to imprecate fire from Heaven (as he of old did, 2 King. 1.10.) upon any Officers comming towards them in a hostile way, and with a bloody mind.

Nor may any man ever be so wicked and hardy, as to come towards any such in any such way, lest God who hath said, Touch not mine a••ointed, and do my Prophets no harm: should send that curse which was not causeless, and rain down fire upon them, as he did once and again upon those Captaines that came to seize upon Elijah; and once more, may I live to see that ••••••our perfectly rooted out of the minds of

men, viz. that subjects may give a bill of di∣vorce to their lawfull Soveraigns; or at least∣wise to their own due Allegiance, if either they should prove vitious in their persons, or unhappy and unsuccessful in their publique Administra∣tions, as those that told Moses he had not brought them into a Land flowing with Milk and Honey, and therefore they would not come up to him; whereas it is unquestionably our duty to come up to our Governours in whatso∣ever lawfully we may, whatsoever themselves or their ill successe be. Let it suffice, O Lord, that so many fires have been formerly kindled in the world, by mens following the way of Ko∣rah, and let the example of thy severity upon him and his complices, and on others that have trod in their steps, for ever deter men from kindling new fires upon the like accounts or (which is worse) provoking thee to kindle a fire upon them, as thou lately didst upon that once famous City of London, which now lieth in ashes.

MEDITATION V. Of Sabbath-breaking mentioned in Scripture, a•• one great cause of Gods punishing a people by Fire.

TO them that shall carefully read what is spoken, Jer. 17.28. nothing will more plainly appear than that God hath sometimes contended by Fire, for the pollution and profa∣nation of his Sabbaths which he hath bid us

remember to keep holy. The words are these, But if you will not hearken to me, to hallow the Sab∣bath day, and not to bear a burden even entring at the gates of Jerusalem on the Sabbath-day: then will I kindle a fire in the gates thereof, and it shall devour the Pallaces of Jerusalem, and it shall not be quenched. To this sin amongst others did Jerusalem owe its destruction by Fire, which was afterwards ac∣complished. It is one of the complaints which the Prophet makes, Lam. 2.6. that God had cau∣sed their solemn Feasts and Sabbaths to be forgotten in Zion. They would not keep them when they might, and afterwards (such was their distra∣ction and confusion) they could hardly keep them if they would, and had so discontinu∣ed the observation of them, that they had al∣most forgotten that they had sometimes enjoy∣ed such good daies, and still ought to observe them. It is said in Lam. 1.7. that the enemies saw her, viz. Jerusalem, and did mock at her Sabbaths; which some expound, of their deriding the ces∣sation of their wonted publick and solemn ser∣vices, which the Temple being demolished they were forced to intermit.

I wish there lay no guilt upon England, and upon London its self, in reference to the profa∣nation of Gods Sabbaths, and forgetting to keep them holy, as we are commanded to do; when Saul told Samuel, that he had performed the com∣mandment of the Lord, 1 Sam. 15.14. Samuel re∣plied, What meaneth then this bleating of the sheep in mine eares, and the lowing of the oxen which I hear? Alluding to that, I may answer such as shall pretend the Sabbath was strictly kept; what then was the meaning of that poise of

children and young folks, that we saw and heard playing up and down the streets on the Lords day? or what meant that vain and idle communication that we heard from the mouths of young and old, both men and women, as we passed along the streets on those daies? how came the Fields adjacent to the City, to be so crow∣ded with company, walking to and fro, meerly for their pleasure on the Lords day; yea, why was it thus, not only before and after the time of publick worship, but in the very season of it? in so much that there was more company some∣times in the fields, on the Lords day, than in the Churches? was it for want of Churches to repair to? how could that be, when there were so many within the City it self, that now the Fire hath destroyed above fourscore, yet some re∣main? It could not be for want of room in Churches, for many were almost empty, and some of those, in which I doubt not, but the sin∣cere milk of Gods Word might have been en∣joyed. Why were Taverns and Ale-houses that stood in the fields, so frequented on the Lords daies, more than on working daies, as if they had been the Churches, and Bacchus the God that men ought to worship? yea, it is ve∣hemently suspected, that Stewes and Baudy-houses were not without their customers on that day, as well as on any others. Oh the wanton carriages that mine eyes have seen on that day in the open fields. The greatest part of those I met, seemed to be on the merry pin, laughing & jesting, and disporting themselves one with ano∣ther, both young men and maidens: By their behaviour one would have took it for some

jovial time, rather than for a day holy to the Lord, in which men are enjoyned, not to think their own thoughts, speak their own words, or finde their own pleasures. How few have I heard ta∣king the name of God into their months on that day, otherwise than in vain, and by cursed oaths, as I have walked some miles an end. I verily think that many people had wont to spend the Lords day worse, generally, than any day in the whole week. Many did spend other daies in honest labour, who mis-spent the Lords day in dishonest recreations. So far were most from preparing for it before it came, that few kept it holy when it was come. Jews will not omit the preparations to their Sabbaths, but Christi∣ans did not only so, but pollute the Lords day its self. I might speak of such as did take the boldness to work on the Lords day, notwith∣standing that they read to the contrary in Neh. 13.15. Jer. 17.21. and expresly in the fourth Commandement, in which it is said, Exod. 20.10. In it thou shalt not do any work, thou nor thy servant: and yet did not some hard masters ex∣act all their labours of their servants on those daies, when they had hast of work.

Have we not others set their wits on work to dispute against that day, and to write against it; witness many ill Treatises extant to that pur∣pose. And why might they not as well have written against the other nine Commandements as against the fourth? Why must that only be thought Ceremonial, when all the rest are con∣fessed to be Morral? If God have seemed to change it from the last to the first day of the Week, can we take a just occasion from thence to

abrogate it? I doubt not but the day we now keep by the name of the Lords day, was inten∣ded in the second Commandement as well as that which they under the Old Testament kept, which was called the Sabbath. A seventh day, or one day in every seven is provided for by that Commandment to be kept holy, but not al∣waies the seventh day from the creation. For it is not said, that God blessed the seventh day and hallowed it; but that he blessed the Sab∣bath-day, or that day which himself had or should appoint to be kept as a Sabbath, or time of holy rest; which under the Old Testament was the last, but under the New is the first day of the week, called the Lords day, for that Christ rose again as on that day. Although the first administration of the Lords Supper was in un∣leavenned bread, yet the institution of it is for the use of bread, not of that which is unleaven∣ned. So, though God rested on the seventh day from the Creation, yet his legal Ordinance doth not precisely require the observation of that day, but of one day in seven. Who doubts but baptisme and the Lords Supper are now as much in force by vertue of the second Com∣mandment, as Circumcision & the Passover were of old; that Commandment referring to such Ordinances as God should appoint, as well as to those which he had appointed, and so the fourth Commandement, to any day in seven that God should enjoyn, as well as to that which he had enjoyned. Why should not the practice of the Apostles be a sufficient warrant for chan∣ging of the day? 1 Cor. 16.2. On the first day of the week let every of you lay by him in store

as God hath prospered him. It appeareth that was their day of meeting for worship, because on that day they made their Collections for the poor; and in Act. 20.7. it is said, that on the first day of the week when the disciples met to break bread, Paul preached to them; intimating, that was their day for partaking of the Lords Sup∣per, and therefore in all likelihood for other religious services. Now, would the Apostles have ventured to change the day, without leave and command from God so to do?

But if any man be not convinced by these arguments, that the day ought to be so chan∣ged; yet let him shew me the least colour of reason for abrogating of the fourth Commandment, and observing no day in the week as a Sabbath to the Lord. Most men, if they must keep one day in the week holy, had as lieve it should be the first day of the week as the last. Most of those that quarrel at the observation of the first day, or Christian Sabbath, I fear do it because they would observe none at all; but as for those that conscientiously observe a seventh-day Sab∣bath. I dare not call them Jews, for Judaizing in that one thing, but think they may be better Christians than many that are more Orthodox as to the Time and Day. But as for those pro∣fane persons that have and do refuse to dedicate either the last or first day of the week to God, as a Sabbath or holy rest, I must be bold to tell them (if they be English-men) they had a great hand in setting London on fire, which was a vast loss to the whole Nation, and came doubtless for the sins of the whole Nation, as well as for the sins of its inhabitants. I say,

you had a great hand in it, and particularly by your prophanation of the Lords day, as the Text I quoted from Jer. 17.21. leads me to think. I had almost said, that was become a National sin, as by the general practice of it, so for want of due endeavours to restrain it, such as Nehemiah used, (Nehem. 13.16.) and therefore no wonder if God have punished with that which was, is, and will be a sore stroke upon the body of the Nation.

But besides the gross prophanation of the Lords day, whereof wicked men were guilty, viz. by working, playing, and doing more wic∣kedness then, than at other times. I fear few of the better sort can wash their hands in innocency, as from finding their own pleasure, and spea∣king their own words on Gods holy day, which is forbidden, Isa. 58.13. or have called the Sabbath their delight, holy, and honourable of the Lord, as became us. Or with John have been in the Spirit, so as we ought, on the Lords day. Few of us have kept any one Sabbath, as a Sabbath should be kept. Under pretence that we fear to act like Jews; it is well if we forget not to act like Christians, as to the Lords day. We took Gods day from him, and now he hath taken our City from us; we robd him of the best day in the week, for all daies are his, but this more especially; & he hath deprived us of the best City in the three Kingdoms. We committed Sacri∣ledge in robbing God of his daies, which he had set apart for himself, and it prospered with us no better than that Coale did which the Eagle stole from the Altar, and therewith fired her own Nest. And now poor London, (if I may still call

thee London) thou enjoyest thy Sabbaths in that doleful sense, as was threatned, Levit. 26.34. Then shall the Land enjoy its Sabbaths, as long as it lieth desolate. And the same reason may be given now as then, v. 35. As long as it lieth deso∣late it shall rest, because it did not rest in your Sabbaths when ye dwelt upon it.

MEDITATION VI. Of Gods contending by Fire, for the sins of Idolatry and Superstition.

I Dolatry is plainly and properly enough de∣fined, to be the worshipping of a false God (one or more) or else of the true God in a false manner. The former is expresly forbid∣den in the first Commandment, which is in these words, Thou shalt have no other Gods before me; but the latter in the second, which saith, Thou shalt not make to thy self any graven Image, &c. that is, Thou shalt not worship, or pretend to worship me in the use of Images, or of any thing else which I my self have not instituted and appointed. Now whereas some may think that the worshipping of graven Images, for Gods, or as if they were Gods themselves, and not the worshipping of the true God, in the use of them, is the sin forbidden in the second Com∣mandment, because it is said, Thou shalt not bow down to them, nor worship them. The contrary is evident enough. For the worshipping of any other besides the true God, is that which the first Commandment doth directly forbid, and

is the sum and substance of it; now we must not make the first and second Commandments one and the same. Therefore the sin forbidden in the second Commandment is the worshipping of God, in or by the use of Images, and other things which he never appointed, as means, me∣thods, and parts of his worship. Now this lat∣ter branch of Idolatry is the same thing with that which is called Superstition; which is as much as supra statutum, or a being devout and religious, or rather seeming to be so, above what is written, or was ever commanded by God. Of the first sort of Idolatry which consists in professedly worshipping any other besides the true God, I shall need to say nothing; because that is the Idolatry of Heathen only, & all Chri∣stians profess to abhor it. But alas, how many calling themselves Christians, are not ashamed to own and defend their worshipping of Images relatively, (as they term it) though not absolute∣ly, mediately, though not ultimately. But if we can prove that this was all that many did, whom God was pleased to charge with Idola∣try, and to punish grievously, even with Fire, for so doing; that will be to the point in hand. See for this Levit. 26.31. I will make your Cities, waste, a••d bring your Sanctuaries to desolation (which was afterwards done by Fire, when themselves were carried into captivity, their City and Temple burnt.) Now in what case doth God threaten so to do, viz. in case they should offer to set up any Images, to bow down to them. v. 1. and should not repent of their so doing after they had been warned by lesser judgments: If so, saith God, I will make your Cities waste: and so

he did by Fire, for that very sin. Now the peo∣ple thus threatned were the Israelites, who had so much knowledge of the true God, that it was impossible for them to think that those stocks and stones which they did bow to, were God himself; but only they made them as repre∣sentations and memorials of God (or little Tem∣ples for God to repair to, if he pleased; or as sures to draw God to them (as one calleth them) and yet for this, they are charged with Idolatry; for those very Images are called their Idols, v. 1. Ye shall make ye no Idols, or graven I∣mages; and by the greatness of that punishment which God inflicted for the same, we may ga∣ther he reckoned it as Idolatrie, for it was that ••in if any. Moreover, that they intended no more by their Images, than only pictures and resemblances of God, is intimated to us by those words, Deut. 4.15. Take heed unto your selves, for ye saw no manner of Similitude, on the day that the Lord spake unto you in Horeb, out of the midst of the Fire. v. 16. Lest you make you an Image, the simi∣litude of any figure. As if he had said, that God did therefore forbear at that time to assume any visible shape, because he would not have any representations made of him, which to doe were Idolatrie; at leastwise, if done in order to religious worship. Were not Aaron and the Is∣raeli••es charged with Idolatrie, for making, and causing to be made, a Golden call, Exod. 32.4. and sacrificing to it? v. 5. &c. (yet that people were far from thinking the Calf they had made, to be the true God that brought them out of Egypt•• No, they had made it for a representation, and a memorial of him: For so they are to be under∣stood,

v. 4. Could any of them so far renounce reason, and common sense (least of all could Aaron do so) as to think that Image brought them out of Egypt, which was no Image till after their comming out of Egypt, which had not been what it was, but that they made a Calf of it? which they knew, of its self was neither able to do good nor evil. No surely, their in∣tent was to set up that only as a memorial of God, and to worship God in and by it. For this Moses was so angry with them, and with the puppet which they had made, that as we read v. 20. He took the Calf, burnt it in the fire, ground it to powder, and strewed it upon the water, and made them drink of it. The Apostle calls them Idolaters, 1 Cor. 10.6. Neither be ye Idolaters, as were some of them; which is quoted out of Exod. 32.6. If there were no Idolatry in the Golden-calf so intended, why was Moses so angry with it? yea, why was God so angry with them, as by Moses to give charge to the sons of Levi, to slay every man his brother, and his companion, and his neighbour? v. 27. and all for their sin in re∣ference to that Golden-calf? and in v. 10. said God to Moses, Let me alone that my wrath may wax hot against them, and that I may consume them. By which we may plainly see, that the Idola∣trie I have been speaking of, which is against the second Commandment kindleth fires, as well as that which is against the first Command∣ment Therefore a Caveat is entred against Gra∣ven images, Deut. 4.23. upon the account of Gods being a consuming fire, and a jealous God; a fire that can burn, and full of jealou∣sie (which is the rage of God as well as of

man) so that he will not spare in the day of his anger.

Now if any should think it harsh to call that which is intended as the worship of the true God, by the name of worshipping Idols, when Idols are made use of only as memorials of God, and helps to worship; let them consider, that if such worship any thing really and truly, it is the Idol that is before them: for it must be ei∣ther that, or God; it is not God they worship, for he accepts it no more than if they had cut off a dogs neck, or offered swines blood, Isa. 66.3. See Acts 7.43. O ye house of Israel, have ye offered to me slain beasts, and sacrifices by the space of forty years? yea, ye took up the Tabernacle of Moleck. He denies they offered to him, because they corrupted his worship, and so in effect he was not worshipped at all. Amot 5.25. and Isa. 1.11. Sring no more vain Oblations. Therefore such persons doing that which God accounts now or∣ship to himself, are said to worship the Idol they pretend to worship by; and so to bless an Idol. Isa. 66.3. and in 1 Cor. 10.20. The things which the Gentiles sacrificed, they sacrificed to devils, not to God; not that they intended their Sacri∣fices for the service of devils; least of all, when they offered their sons and daughters. Psal. 106.37. Yet because it was a sacrifice acceptable to the devil, and abominable to God, it is said, that they sacrificed their sons and their daughters to devils. That is, to the Idols of Canaan, which they took for their Gods, and not for devils, v. 38. But moreover,

God punished worshipping by Idols, as if it were worshipping of Idols: because the former

leads to the latter; and will introduce it in time, and presently too, amongst a great many. Many that are taught to worship before Images, can∣not distinguish of doing it Relatively not Abso∣lutely, mediately, and not ultimately; and so they do it absolutely and not relatively, ul∣timately and not mediately. Idols are brought in by the help of distinctions, but when once brought in, the distinctions are forgotten, and the Idols only are remembred, and the more ignorant sort of people will turn per∣fect heathens, that is, worshippers of stocks and stones. The jealous God fore-seeing this, for∣bids all use of Images in and about his wor∣ship, seeing that kind of dalliance and kissing the calves, will end at last in going a whoring from him, by such Idolatrie as was amongst the blindest Heathens. Now God would prevent the in-lets of evil, and therefore he would not permit the Nazarites so much as to eat the stones of Grapes, lest it should bring them by degrees to drink Wine, which they had vowed against; so neither will he suffer men to worship by, or in the use of Images, lest they come at last to worship Images themselves. And to the end the worship of God might be kept pure, care is taken in the second Commandment, that men should present God with nothing as either medium, or pars cultus, but what himself hath prescribed; for by the same reason that wor∣shipping by Graven-images is forbidden, are we prohibited the use of every other thing, as any means or part of divine worship which G••d hath not instituted. Hence those words, Mark 7.7. In vain do you worship me, teaching

for doctrine the traditions of men. For the Pharisees, to place Religion in washing before they eat (whereas it was no more but cleanliness) Mark 7.3. was very displeasing to our Saviour Christ, Paul was very angry with those that pretended to a voluntarie humilitie, in worshipping An∣gels, Col. 2.18. that is, they gave out that men ought to go to God by the mediation of Angels, as being the more reverent way of addressing to God: but Paul saith, they were vainly puft up with their fleshly mind, for that they intruded into those things, which they had not seen any warrant for in Gods Word. And as for those Galathians that did observe daies, and moneths, and times, and years, the Apostle saith plainly, he was afraid he had bestowed upon them labour in vain; namely, because they thought to please, and to worship God, in and by those things which were never of his own appointment. I wish then that whosoever shall read this Chap∣ter, may become convinced, if not so before, how greatly the sins of Idolattie and superstition do provoke God, and kindle the fire of his wrath. Saul gave Samuel a superstitious reason, why the people took of the Sheep and Oxen, the chief of the things which should have been ut∣terly destroied; namely, that it was to sacrifice to the Lord in Gilgal. Yet this their devotion, besides, and contrarie to Gods command, is called Rebellion, and said to be as the sin of witch∣craft: and as for Idolatrie, if Idolaters do in Gods account sacrifice to devils: how just is it for Idolatrie to be reckoned as the sin of witch∣craft. 1 Sam. 15.23. Witches are burnt by the Laws of our Land. Now if that which God

calls Witchcraft, should grow common amongst us, viz. Idolatrie, so called also in 2 Kings 9.22. which God forbid, and the wisdome of our Governours will (I hope seek to prevent) we may expect more burning yet behind, and such a fire of judgment to ensue, as will consume us to utter and endless destruction. Now Lord, if those men whose Religion teacheth them to insist upon their merits, and if others have meri∣ted also, to flie to their works of supererogation, (as their manner is to idolize themselves, and their own works) if such shall attempt to break in upon us like a flood, grant that thy Spirit pou∣red out upon our Rulers, may lift up its self as a standard against them.

MEDITATION VII. Of Oppression, Theft, Deceit, false Ballances, menti∣oned in Scripture, as causes of God's contending by Fire.

I Am forced to put several sins together, that have affinity each with other, because there are so many to which the judgment of fire is at∣tributed, (or against which it is threatned) that to consider them singlely, would take up too much time and room: I finde God threatning the Jews Ezek. 22.20. That he would put them into a Furnace, leave them there, and melt them. And the cause thereof is assigned, vers. 29. The peo∣ple of the Land have used oppression, and have

vexed the poor and needy, yea they have op∣pressed the stranger wrongfully, vers. 31. There∣fore have I consumed them with the fire of my wrath. And Amos 5.11. Forasmuch then as your treading is upon the poor, and ye have ta∣ken from him burthens of wheat, yee have built houses of hewen stone, but ye shall not dwell in them, &c.

And then for Theft, see Ezek. 22.29. The people of the Land have exercised robbery: and Zechary 5.4. The curse shall enter into the house of the thief, and shall consume it, with the tim∣ber thereof, and with the stones thereof.

And lastly, as for deceit and false ballances, see Amos 8.5. Hear yee this, that say, when will the Sabbath be over, that we may set forth wheat, making the Ephah small, and the Shekell great, that we may falsify the ballances by deceit? Take notice that the judgments denounced against that people, are generally thus ex∣pressed, I will send a fire, &c. Chap. 10.2. Now one cause was their deceit and false ballances.

Now were not the sins forementioned too too common in the Land, and in the great City which is now ruined? Did not many rich men oppress the poor by griping usury, extorting, brokage, taking unmerciful forfeitures of pawns, and pledges, by ingrossing of commodities, and selling them at unreasonable rates, by vexatious suites, by taking them at advantages, by work∣ing upon their necessities, by with-holding those debts and dues which poor men had not where∣withall to recover, and several other wayes? For I pretend not to know the one half of that mystery of iniquity. Did not rich Lawayers op∣press

their poor Clients, rich Physicians their poor Patients, rich Landlords their poor Te∣nants, raising and racking their rents? Did they not grinde the faces of the poor, as it were to powder? and when time served, and particu∣larly when the fire was, did not the poor shew, their hearts served them to oppress the rich? If theft did not abound, why were so many con∣demned almost every Monethly Sessions upon that account? (besides many that escaped un∣discovered) how came it to pass, that there was a formal society and corporation of theeves, keep∣ing a kind of order and government amongst themselves? Then as for deceit and false ballan∣ces, I doubt those things were more common than either of the two former; though they might justly bear the name of either, viz. of deceit or theft, though they went not common∣ly by the name of either. How much bad mo∣ney was knowingly put off, brass pieces, light gold, and such like? how many unserviceable wares were vended at dear rates? how many rich commodities were sophisticated, as Wines, Physical Drugs, and the like, to the great hazard, of Mens health and lives? What trash was ven∣ded for Pearl, and Beazar, and for other high pri∣zed things? All was lookt upon as cleer gaines by many, in which they could but over-reach o∣thers, though the Scripture saith, let no Man defraud his brother, for God is an avenger of all such things. If a Man had not his wits about him, he could go into few places, and not be cheated, whatsoever he bought, if he did not understand it himself: so that it grew a proverb, that Men knew not who to trust. Men would

ask twice as much as they could take, and yet would have taken all they did ask, if the buyer would have given it. As for false ballances, let the Quests that went about, speak what ill weights they found in many places, heavier to buy by, and lighter to sell by. Let the full Baskets of Bread which were given away almost every Market-day, because too light to be sold, beare witness. Why was so much butter and bread taken from the owners, and sent to the Prisons, but for want of due weight? If men did use false ballances in so cheap Commodities, and that were to come under the test, what did they not do in those that were dearer, & they general∣ly left to their own consciences? in things as to which one dram of weight more or less would turn to more profit than many loaves of bread, or pounds of butter?

I doubt not but there were those, and not a few, that would not have wronged a customer in one grain of weight for the greatest profit: but were not the generality of Tradesmen for all they could get, Per fas, ant nefas, that is, by ••ook or by crook? Reflecting upon the great deceit and cheating there was: I wonder not that Constantinople stands, whilst London lies in ashes: For if we may believe travellers, amongst the very Turks there was more common justice, that is, righteousness and freedome from deceit in buying and selling, than amongst us. Righte∣ous art thou O Lord, yet let me plead with thee concerning thy judgments, why were their shops and houses burnt down that used no deceit? (and there were many such) but as for others, thy justice doth most manifestly appear in scourge∣ing

those buyers and sellers out of house and home, by a fiery Rod, who turned the famous City (which should have been a Mountain of righteousness and justice) into a Den of theeves and robbers.

MEDITATION VIII. Of lying, swearing, and for-swearing, as further cau∣ses of God's contending by Fire.

I finde the Prophet Nahum. chap. 3. threatning Nineveh with fire, in the 13. and 15. verses of that Chapter. The fire shall devour thy bars, &c. now one cause he gives of that wo, was lying, vers. 1. Wee to the City, it is full of lies and robbery. Fitly are those two put together, for probably many or most of the lies they had wont to tell, were in a way of trade, in order to unjust gain, which is no other than robbery in Gods account. Oh that London, in this respect, had not been a∣nother Nineveh, for the multitude of lies that were daily told in many parts of it, in order to robbery, that is, undue gain: A good man would not have told so many wilful lyes, for a whole World, as some would tell, to get a few shillings, if not pence. This cost me so much, saith one, and by and by he sells it for less than he said it cost him, (which few men will do) you shall have the very best, saith another, and yet if he have any worse than other, puts him off with that. I had so much for the very fellow of this, had some wont to say, when there was no such matter. This is as good as can be bought for

money, would some say, when yet they knew that it was stark naught, could such pretend themselves to be the people of God? who saith, Isa. 63.8. They are my people, Children that will not lie, so I was their Saviour. Could men thus abound with lies, and yet believe what is written. Rev. 21.8. All lyars shall have their portion in the Lake that burneth with Fire and Brimstone: No wonder if that which kindles Hell it self, did help to fire a City.

But to pass on to the sin of Swearing, either falsly or vainly, both of which were too com∣mon in the great City, till the very time of its destruction by fire, (though possibly as common or more in some other place.) Was it considered at leastwise, it is now time to consider what is spoken, Zach. 5.4. The curse shall enter into the House of him that sweareth falsly by my Name, and shall consume it, with the timber and stones thereof. How was the Land over-run with perjury? What if few causes were tried, in which there was not oathes against oathes, men and Wo∣men swearing point blank one against another? Both could not be true: Contradictoria non possent esse simul vera. How ordinary was it with men to swear, what was impossible for them to per∣form? How have oathes been bought and sold? were there not those that made a trade of swear∣ing, (Knights of the Post men called them) they would pleasure any man with an oath, that would but pay them for it. How many have presumed, they could carry almost any Cause, defend any title, how bad soever, by a pack of swearers, which were ready to serve them upon all occasions? As long as they could have oathes

for their money, they feared nothing. England hath driven a mighty trade in oathes, forward and backward, and made them so common, that with many men, they are grown contemptible, and they have learnt to play with them, as is said of some, that they use Ludere Juramentis ut pueri tesseris. Alas, how many made nothing of it, to swear a hundred oathes, they would do this or that; as namely, they would pay such a debt by such a time, and yet never mean to do it? O England, if thou hadst no sin but this, it were no marvel that this Metropolis should now lye in the dust. For such oathes as these doth the great City (that was) yea and the whole Land suffering with it, mourn at this day. Though some have exposed themselves to temporal ruine, for fear of oathes, yet have not others desperately said, they would not be undone by refusing oathes of what kind soever? they would trust God with their soules, and not men with their estates. If this sin were not as oile to the late flames, I know not what was. It is no whit strange that false swearing should be punished with temporal fire, when meer lying or false speaking is threat∣ned with that fire which is eternal. Rev. 21.8.

But then, as for vain swearing, how com∣mon was it; as if men had never heard of the third Commandment, which saith, Thou shalt not take the name of the Lord thy God in vain, for he will not hold them guiltless. Vain Oaths slew about like so much Musket-shot, when two ar∣mies are in fight, so that they struck every man (his cars at leastwise) that went along the streets. Who that heard the needless Oaths men had wont to swear, could but think of Davids words?

Be not merciful to any that transgress without a cause. I am confident there were some that took a great pride in swearing, and thought it a great piece of Gentility to abound in Oathes, though many Tinkers and Tapsters could swear as fast as they: but could they have had the mo∣nopoly of swearing to themselves, and a prohi∣bition upon all poor men to swear, as wel as they, would they not have accounted it a very great honour and priviledge? Thus did they glory in their shame. Unless they vaunted themselves, in shewing how bold they did dare to make with God, I see not why they should be proud of their vain swearing. What wit was there in rapping out an oath? Or what fool could not utter as many oathes as they? who was so silly as to honour them for their swearing? Or who did the rather believe them for it? yea who did not infer, that, because they would swear without cause, they would also lie? How did men bid a daily defiance to that text that saith? Above all things swear not? and practise, as if St. James had said, my brethren, above all things swear. When London was become as full of oathes, (as the aire is of motes) (which spake the tongues of men to be set on fire of hell) no wonder that there came a flying roll filled vvith a curse, vvhich consumed the timber thereof, and demo∣lished the stones thereof. Zach. 5.4. May then the horrid sins of lying, svvearing, and forswear∣ing, be buried as it vvere in London's ruines, so as never to rise up more; and may the late Inhabi∣tants of the same mourne, as it vvere in dust and ashes, for those great provocations, and if ever London be its self again, may he pass for a

monster, and become a hissing and by-vvord that after so great a vvarning, shall presume to svvear falfly or vainly, or so much as to utter a vvilfull lie.

MEDITATION IX. Of the abounding of Drunkenness, as one cause of the Fire.

VVHo can think of England's, yea of Lon∣don's sins, and not remember Drunk∣enness, vvhich did so much abound? Or vvho can think of the fire, and that sin together, and not recount that passage, Nahum. 1.10. Whilst they are drunk as Drunkards, they shall be devoured as stubble fully drie. Methinks it vvas but yest∣erday since London vvas as dry stubble before that Fire, vvhich the bruitish sin of drunkenness, a∣mongst others, did help to kindle. What havock that very sin can make, vve may read, Isa. 28.1, 2. Woe to the Drunkards of Ephraim. Behold the Lord hath a mighty and strong one, (such vvas our fire) which as a tempest of haile, and a destroying storme, as a flood of mighty Waters over flowing, shall cast down to the Earth with the hand. Was not that Dutch-sin of Drunkenness grovvn to a very great heighth amongst us? Whilst vve vvere in War vvith their Nation, vve vvere in league vvith their grand vice, vve vvere not more enemies to them than friends to it. Paul observes in his time, that Those that were drunk, were so in the night. 1 Thes. 5.7. Better so than in the day time, because it spake them ashamed of vvhat

they did, but so were not many of those Drunk∣ards that helpt to fire the City, who had the boldness to re••le and stagger along the streets all hours of the day, so declaring their sins like Sodom.

Great ones had taken up that pittiful sin, which men of their quality in former time had wont to scorn? As they would have scorned to steale, so as much almost to have been drunk: Was not the Proverb in old time, as drunk as an Ap••, afterwards it came to be, as drunk as a beggar, but now they say the Proverb is, as drunk as a Lord. There seemes to be a design amongst some men to bring sin in credit, and to over∣throw that saving of Solomon, that Sin is the re∣proach of any people. Some think by their own e∣spousing of this or that sin, to put honour upon it, (as a Nobleman that by marrying of a Cham∣bermaid, advanceth her to the title of a Coun∣tess.) But alas they will finde that be they ever so honourable, sin can truly debase them, but they by their practise, can never make sin its self truly honourable. Woe unto us that those sins should now be clad in scarlet, which formerly did no more than imbrace dunghils, which were in use amongst few, but those mean and sordid persons that did well become a Cage, or Stocks, or Whipping-post, the just reward of their in∣temperance. We had wont to look upon drunk∣en Gods (such as Bacchus) as only the fictions of Poets; but have we not seen such things too often verified, if men in authority be a kinde of Gods, as the Scripture calls them. But if such Gods as those expect adoration, few there are that can heartily give it them, or half that re∣verence,

which as Magistrates is their due. Drunkenness did so abound amongst all sorts, that I perswade my self, more good liquors were sacrificed to Mens lusts, than were spent upon their necessities. It grew to be matter of emula∣tion amongst many men, who should be able to drink most▪ such as were strong in the sense spoken of, Isa. 8.22. Woe to them that are mighty to drink wine; began to glory in that their woful strength. He was accounted a brave fellow that could drink down others under the Table, and keep above board himself. Drinking with ma∣ny was the work of the day, and the work of the night, intituling them to that woe: Isa. 5.11. Woe to them that rise up early in the morning, that they may follow strong drink, that continue till night, till VVine inflame them. Many forsook their call∣ings for it in the day time, and their sleep in the night. As some have their incentives to lust, so had not a few their provocations of drunken∣ness, by their salt meates, and such like waies, adding to drunkenness thirst, that to thirst they might add the more pleasing drunkenness. As light as some would make of this, it hath many great sins in the womb of it, and many sad con∣sequences following of it. Oh! the woful neglect of Mens callings, both general and particular, whilst they lay in Taverns from day to day. Oh! the mis-spence of precious time that never can be recalled. Oh! the wasting of mens estates, and making themselves worse than Infidels, by not providing for their Families, whilst they made provision for their lusts. Oh! the abuse of Gods good creatures to luxury, whilst others wanted them for their necessity. Oh! the abuse

that men offered to themselves, to their persons, their parts, their places and offices, wherwith they were intrusted, and to the image of God, which is upon them as men.

London in its ruines is not more unlike to what it was in its prosperity, than some men by noon would be unlike what themselves were in the morning, more than ordinary men were they when they rose; They could have spoke to any case, dispatched any business, turned their hands to any affair, military or civil: but less than men, ere they went to Bed again, and for the time almost as much altered as Nebuchadnezzar was, when turned amongst the beasts of the field. If an enemy were at hand ready to cut our throats, they have neither heads to advise, nor legges to stand upon, nor hands to fight, were it to save their own lives, who have all of these when they are themselves. Now nothing but ribbaldry and bawdery, and non-sense is to be expected from them. Silly looks and antick a∣ctions: one while you have them spuing like swine that had gorged themselves; another while tumbling in their own vomit, like Sowes in the mire; other-while you had them wrangling and quarrelling with every body, as if they would kill and slay all they came neer; other-while you might have seen them all in gore blood, upon some groundless scuffle they had, Prov. 23.29. VVho hath contentions, who hath wounds without cause, they that tarry long at the Wine. And what comes next, see vers. 33. Thine eyes shall behold strange women: vers. 34. Yea thou shalt be as he that lieth down in the midst of the Sea, or as he that lieth up∣on the top of a Mast, that is, in eminent danger.

Neither will they be warned by that, for it is said, vers. 35. VVhen shall I awake? I will seek it yet again. If this were the trade that many drove (as certainly it was) if they took this course (as it were) to drown the City, no wonder that God hath destroyed it another way, viz. by Fire.

Men were grown into strange methods of drinking, (as I may call it) they would enforce their company to drink healths, that is Aequalis calices. They would have all to drink alike, or equal cups, though all could not bear it alike, as if a kind of uniformity were necessary in drinking, as well as in other things: I forbear to speak how the weaker vessels, did sometimes make too bold with the stronger liquors, (and to the shame of their Sex) there were she-drunk∣ards as well as others. Things being brought to this pass, men would have thought that God had been such a one as themselves, if his wrath had not been revealed from heaven in some re∣markable judgment. But now he that runs may read, that our God is an enemy, as to o∣ther sins, so particularly to that beastly vice of drunkenness. I had thought here to have dis∣missed the good fellowes, (as they call them∣selves) but a strange fancy came in my head, and it was this, that if your great drunkards were able to retain all they receive, and to give it out as good as they took it in, a few of them might be able to furnish a well-custom'd Vintner with as much Wine of several sorts, as would serve him a good while for his occasions, and each of them (upon one years collection) (O monsters of men) might contain and yield more than the greatest

Casks that Vintners do ever use. Did these me•• look upon London as a body, surely they took themselves to be the Glandulae or kernels to which it belongs, to suck up superfluous moi∣stures, or did they look upon themselves as the sinks and common shoares, that all liquors were to pass through, or to pass into. Let me speak a warm word to you, O yee Diveses, that use to drink Wine in Bowls till it inflame you; if yee repent not, the time is hastning in which you will want water to cool your tongues, and you that now indulge your selves great draughts, will be to seek for one drop. Consider two texts well, and then be drunk if you dare, viz. 1 Cor. 6.10. Drunkards shall not inherit the king∣dome of God. Also Luke 12.46. If that servant shall say, my Master delayeth his coming, and shall begin to drink, and to be drunken. The Lord of that servant will come when he is not aware, and will cut him in sunder, and appoint him his portion with unbelievers.

MEDITATION X. Of God's punishing a People by Fire, for their great unprofitableness.

I Meet with a plain denunciation of fire against Jerusalem, Ezek. 15.6, 7. As the Vine-Tree which I have given to the fire for fewell, so will I give the Inhabitants of Jerusalem. They shall go out from one Fire, and another Fire shall devour them. Be the Fire there spoken of, literal or analogical, it may come all to one. For what is

Fire equivalently, is as terrible as what is really so. Now, if I mistake not, great unprofitable∣ness was the sin for which God did threaten that Fire. See v. 2. and so onwards, What is the Vine-tree (intending to compare the Jews there∣unto) shall Wood be taken thereof to do any work? or will men take a pin of it to hang any vessell thereon? v. 5. Behold when it was whole it was meet for no work; how much less shall it be meet for any work, when the Fire hath devoured it, and it is burnt? As if God had told them, that they were become as useless and good for nothing, as is a branch of the Vine cut off from the Tree, and half burnt in the Fire. Now for this it was that God told them, he would give them for fewel to the Fire, that were good for nothing but to burn. May I presume to say (and why should I not, it being manifestly true,) London did swarm, and a re∣sidue of England at this day doth swarm with useless persons, who did and do drink in the former and latter rain of Gods good Ordinances and Blessings; but have brought, and do bring forth nothing but briars and thorns; and con∣cerning such ground, the Scripture saith, That it is nigh unto a curse, and the end of it is to be bur∣ned. Heb. 6.8.

It will be enough for me to tell what persons may be justly reckoned unprofitable, and then leave it to others to judge, if there are not, and were not many such in the midst of us, of all sorts and conditions, though blessed be God all were not such. He is an unprofitable Christian whose converse edifies no body; neither doth his com∣munication minister grace to any that hear it. He is an unpofitable master of a family, or pa∣rent,

who takes no care with Joshua, that his far••ily might serve the Lord; nor doth com∣mand his children and houshold to keep the way of the Lord, as God testifies for Abraham that he would do, Gen. 18.19. or that with old Eli, suffers those that are, under his command to do what they list. He is an unprofitable Magistcate, that is neither a terror to evil doers, nor an encourage∣ment to them that do well; but much more, if vice versâ, he doth worse than bear the sword in vain. He is an unprofitable Minister, that neither instructs the people by wholsome do∣ctrine, nor by a holy life; that wants both Urim and Thummim, that doth not calculate his Ser∣mons for the good of souls; that either shoots over peoples heads, by too much profundity and ostentation of Learning, such as they under∣stand not, or shoots under their feet, by such weak and sensless discourses as make both his person and doctrine contemptible. He that treats his people, as if Non-sense were the only Nectar and Ambrosia for immortal people to feed upon, (as one phraseth it.) In a word, he that studies only to provoke his soules by medling with what he should not; or only to please them, by not medling with what he should: and lastly, he that fleeceth the flock, but feeds it not, is an unprofitable Minister, if he may so much as be called a Minister. Again, he is unprofitably knowing and learned, that suffers no body to be the better (or as we say, the wi∣ser) for his knowledge and learning, though he might.

To be useless out of necessity, is but a mans misery; but to be so out of choice, is a very

great sin; and yet a greater sin it is to make many more useless as well as our selves, by that old rule, Quod efficit tale, est magis tale. The Pharisees who shut up the Kingdom of Heaven against men, neither going in themselves, nor suf∣fering others that would, to enter, Matth. 23.13. were worse than unprofitable. Again, they are unprofitably rich, who have great estates, but no hearts to do good with them; or to make to themselves friends of the unrighteous Mammon, or to lend to God, in giving to the poor, that they might be repaied with the most gainful in∣terest. Such as are spoken of Jam. 5.2. Whose riches are corrupted, and their garments are moth-eaten; their gold and silver is cankered, and the rust of them is a witness against them. But espe∣cially such who are so far from being merciful, notwithstanding their great estates, that they cannot finde in their hearts to be just, Jam. 5.4. Behold the hire of the labourers, which is of you kept back by fraud, crieth. God hath sent them great crops, and they thought much to pay poor men for reaping of them. The cries of them which have reaped, are entred into the ears of the Lord God of Sabbaoth; that is, of Hosts; who is pleased sometimes to fall upon such misers in a hostile way, even by Fire and Sword, and snatch that from them, which they would not voluntarily part with to any good uses. Moreover, he is an unprofitable member of a Town, County, or Kingdom, that only seeks great things for him∣self, and cares not what becomes of the pub∣lick weale: whereas we see that things without life, as Aire and Water, and such like, will forsake their own centers, and vary from their

natural motion, to comply with the good of the Universe, by preventing a vacuum. But worse than unprofitable are they, who as our Proverb speaks, Do set other mens houses on fire to rost their own egges; that is, do others the greatest mischief, to do themselves a small courtesie. Lastly, he is an unprofitable member of the world, who lives meerly to eat and drink, and rise up to play. The Apostle saith, that the widdow who liveth in pleasure, is dead whilst she liveth. Seneca would say, such men might be said to be (or have a being) but not to live. Peo∣ple that have no calling, nor know how to be∣take themselves to any, but to be servants to divers lusts and pleasures, to read Romances and Play-books, and wanton Poems, to run about to Play-houses, to court Ladies, to talk idly to women, that love such discourse; to pass the time in Cards, and Dice, and Wine, and Jests, when the weather constrains them to be within doors; and at other times in Hunting and Hawking, and Fishing, and such-like di∣vertisements. Of such voluptuosoes (if I may so call them) we read, Job 22.12. They take the Timbrel and Harp, and rejoyce at the sound of the Organ. They spend their daies in mirth, &c. and in a moment go down to the grave. As they say, it is a Proverb amongst thieves, A merry life, and a short life. For many such persons do shor∣ten their daies by their excess, as to Wine and Women, and ride post out of the world upon the back of those head-strong lusts which run away with them. The persons I have described are past all question useless, and meer cumber∣grounds; like dead trees, fit for nothing but to burn.

I shall not take the boldness to say that Eng∣land doth, and London did, abound with such per∣sons as these; or that such walking carkasses car∣ried about by that evil spirit that possessed them, and did as it were assume them, were to be seen every day; but whether it were so or no, they bet∣ter know that know London, & know all England better than I pretend to do. And if it were so in∣deed, it is not so much wonder that the houses of such men were burnt, as that their persons did e∣scape, or that God did not rather consume their persons, and spare their houses; like Lightning, that spares the Scabbard, and melts the Sword. Sin had made a great part of the inhabitants, as much dry wood in one sense, as want of rain had made their houses such. I marvel not then that so great a Fire approaching such prepared fewel both within and without, did so much execution, but rather that it did no more. May the issue of that dismal Fire which was lately amongst us be the same that husbandmen effect or design in burning their Lands, viz. that we, as they, which before were barren and unprofitable, may become useful and fruitful, which Lord grant for Christ his sake.

MEDITATION XI. Of the universal Corruption and Debauchery of a people, punished by God with Fire.

I Need not go far from that Text on which I grafted the next preceding meditation; To finde another that will plainly prove the uni∣versal

corruption and degeneration of a people, to have as it were inforced God, though he be slow to anger, and rich in mercy, to contend with them by Fire, yea and consume them. The same Prophet furnisheth me with a large in∣stance in that kind, too large to transcribe; and therefore I shall rehearse but part of it, and refer to the rest. For it reacheth from Ezek. 22.19. to the end of the 31 verse. Thus saith the Lord, because ye are all become dross, therefore I will ga∣ther you into the midst of Jerusalem, v. 20. as silver into the midst of a furnace, and I will leave you there, and melt you. v. 22. And ye shall know that I the Lord have poured out my fury upon you. That they were all become Dross, signifies no more but this, that they were universally depraved and debauched, as appeareth plainly by that In∣dictment which is given in against their Priests and Prophets, and Princes, and common peo∣ple, that is, against persons of all ranks and conditions, in the sequel of the Chapter. The like charge there is to be found, Isa. 9.27. For every one is an hypocrite, and an evil doer, and every mouth speaketh folly. v. 14. Therefore the Lord will cut off from Israel head and tail, branch and rush in one day. v. 18. For wickedness burneth as the fire, it shall devour the briars and the thorns. That is, the wicked amongst them, the best of which was as a briar, or as a thorny hedg. It is sad to consider, that there have been certain times in which no sort of men have kept themselves pure and unspotted, but all have defiled their gar∣ments, in which the fire of sin hath spread as much more than in other ages, as the late Fire upon Lon∣don, spread it self beyond all the Fires that City

had known formerly. Some time before the de∣struction of the old world by water, it is said, that All flesh had corrupted his way, Gen. 6.11. and when God was about to rain Fire and Brimstone upon Sodom, not ten righteous persons could be found to stand in the gap. And a strange chal∣lenge it is which God makes, Jerem. 5.1. Run through the streets of Jerusalem, and see now and know if ye can finde a man, if there be any that exe∣cuteth judgment, and seeketh the truth, and I will pardon it. Is it so with us at this day, or is it not? Are we universally corrupt and degene∣rate, and debauched, or are we not? Have all sorts of men corrupted their waies, and done abominably, or have they not? Possibly in this our Sardis there are some few names that have not defiled their garments: but alas, how few are they? and what are so few names to the generality and body of a Nation? Are those words of Isaiah applicable to us or not? There is no soundness, but wounds and bruises, and putrifying sores, from the sole of the foot, even to the head, Isa. 1.7. and then followeth, your Country is deso∣late, your Cities are burnt with Fire. Might I take leave to be particular, I would say, that City, and Countrey, and Court, and Inns of Court, and Universities, all have exceedingly corrupted their waies; what a corruption in judgment hath over-spread us? some turning to Socinianism, others to Popery, others to Atheism, yea great (and Leviathan-like) Atheism?

How great a corruption is there at this day in the habits, gates, and gestures of men and women, which I would not trouble my self to speak of; but that as little a thing as it may

seem, it is a symptome of great evil within; for many times the habits of the mind are signified by those of the body. A proud habit and a proud heart, a wanton habit, and a wanton heart, do often, if not alwaies meet. For what modest woman would put on the attire of an harlot? or, who cares to make shew of more evil than is really in them; and not rather to conceale that which is? A modest habit is not so sure a sign of a chaste heart (for that may be worn for a cloak of dis-honesty) as an immo∣dest habit is of one that is unchaste. For what wo••an that is conscious to her own chastity, would render her self suspected for a whore? It may seem a small matter for sick people to play with feathers, and to make babies with their sheets; but it is an usual fore-runner, and consequently a sign of death. So the habits of men and women, when they carry with them a great appearance of Pride, Levity, Wanton∣ness. Inconsistency of mind, Prodigality, Fan∣tastickness, Inconstancy, do give great jealousie to wise men, (who can discern much light some∣times through small crevices) that the Age, or rather persons of this Age, do abound with such kind of vices, and that there is some kind of Fatallity belonging to it, because people use such antick postures and gestures, as dying persons are wont to use. I wish the fore-mentioned vi∣ces had get no neerer men than their skins, that they were but skin-deep, but as the Itch and such like diseases are first within, and then strike out, first insect the mass of blood, and not till af••erwards, the habit and surface of the body, ye•• and often strike in again, and corrupt the

blood a second time; so it is to be feared, that men and women are generally proud and wan∣ton in heart, before they are so in habit; and be∣come so in habit, because they were first so in heart. Now if the hearts of many be such, as their most fantastick and garish habits make show of; those words of Solomon: Eccles. 9.3. Must needs be verified in them, The heart of the Sons of Men is full of evil, & madness is in their heart whilst they live, &c. Yet for all this, I would ex∣ercise charity concerning the habits of men and women (though that be hard to do) did not the common practise, and course of this Age as∣sure me that it is universally corrupt and degene∣rate, and as it were, expound the meaning of such suspicious habits.

It is no difficult thing to prove the sins of this Age, because men now adayes declare their sins like Sodom, and do as it were, spread a Tent in the face of the Sun, as did Absalom. I am much mistaken (and so are many more) if the gross sins of swearing, cursing, Sabbath breaking, drunkenness, whoredome, together with too great a connivance at, and impunity to these and some others, be not more chargable upon Eng∣land at this day, than they had wont to be. Are not these the things which male-contents do al∣ledge to justify their murmurings, though nei∣ther are they, or can they be thereby justified, as I have plainly shewed in that Chapter, in which I have discoursed of Rebellion against Moses and Aaron. We must keep our stations and do our duties, though other men should refuse to do theirs. If a Wise play the harlot, may her Hus∣band in requital commit adultery? no such mat∣ter.

This premised, I may the more boldly say, whatsoever the matter is, and whence so ever it comes, a very general corruption there is amongst us. What is said of the soul, viz. that it is Tota in toto, & tota in qualibet parte, wholly in the whole body, and wholly in every part, may be applied to sin, as if it were become the very soul that did animate and inform the Nation. I was a∣bout to say: I fear good men are generally not so good, as they had wont to be, and bad men are become a great deale worse: the former ha∣ving suffered, like strong constitutions, that have been impaired by bad aire, and the other like unsound bodies, which are almost brought to the Grave thereby. And now let me say with Jeremy: O that my head were a fountain of teares, that I could weep day and night for the corruption (as he said for the destruction) of the daughter of my people! and O that I could say with David, mine eyes run down Rivers of teares, because men keep not thy Laws, at least∣wise that with righteous Lot, of whom it is said, without the least hyperbole, that he did vex his righteous soul with the conversation of the Sodo∣mites, so could I mine with the sins of England, mine own and others. O Lord thou seest, how, even the whole Mass of English blood is wofully corrupted by sin, (as it fareth with those that have had a Dart struck thorough their Liver, in that sense Solomon is by some supposed to intend it, (viz. as a periphrasis of the fowle disease) so that there is hardly any good blood in all our ••••ines and arteries, outward applications, whe∣ther of judgments or mercies of themselves can∣not cure us. Inwardly cleanse us we beseech thee

by the inspiration of thy spirit, and purge our Consciences from dead works to serve thee, that thy wrath may no more burn against us as Fire, but that at length thou maist call us Heptzibah a people in whom thy soul may delight.

MEDITATION XII. Of God's bringing Fire upon a People for their in∣corrigibleness under other Judgments.

WE have already spoken of twelve seve∣ral causes of God's contending with a people by Fire, and yet there is one behind, as much in fault as any of all the rest, and that is the sin of incorrigibleness: I could presently produce three sufficient witnesses, as it were to depose what I say. One is that text in Isaiah Chap. 1. vers. 5, & 7. Compared together, Why should yee be smitten any more, yee will revolt more and more? your Countrey is desolate, your Cities are burnt with Fire. The next is, Isa. 9.13. com∣pared with the 19. The People turneth not to him that smiteth them. Through the wrath of the Lord of Hosts shall the People be as the Fewel of the Fire. But Amos speaks out yet more plainly, if that can be, Amos 4.6. I have given you cleanness of teeth, yet have you not returned to me, saith the Lord, vers. 8. I have with-holden the Rain from you, vers. 9. I have smitten you with blasting and mildew, &c. vers. 10. I have sent among you the Pestilence, after the man∣ner of Egypt. Now the burthen of all the In∣dictment is, Yet have yee not returned to me, saith the Lord. Then in the next verse he brings in

God speaking thus, I have overthrown some of you as God overthrew Sodom and Gomorrah, vers. 11. And how was that, but by fire?

So that you see the judgment of fire came as it were to avenge the quarrel of other abused judgments, when Famine and Pestilence had done no good upon them, then God used Fire, which as being the worst, was reserved to the last. Most of the judgments denounced by Amos go under the notion of Fire, Chap. ••, & 2. and incorrigibleness you see is one main reason ren∣dered of Gods inflicting those judgment.

Now England hold up thy hand at the Bar, and answer, Art thou guilty or not guilty of the great sin of incorrigibleness? and you dispersed inhabitants of that once famous City, which now lieth in the dust (little did I ever think to have called you by that name) speak out and say, were you guilty or not guilty of much incorri∣gibleness under other judgments, before such time as God began to contend with you by that Fire which hath now almost consumed you? Plead your innocency if you can: Either prove you were never warned, or sufficiently warned by preceding judgments, or make it appear that you took warning, and mended upon it. That war by Sea, which hath been as a bloody issue upon the Nation for several yeares past, and is not yet stanched, was that no warning piece? That impoverishing decay of trade which hath made so many murmur, was it no warning to us to repent and reform? If it were a great judgment, did it not call upon us to reform, and if but a small one, why did we so much re∣pine at it? That devouring pestilence which in

one years time swept away above a hundred thousand in and about London, was it not a suf∣ficient warning to us from heaven? Yet after all this, how few did smite upon their thighs, and said, what have I done? I doubt few have been the better for all these, and many the worse, who since God hath so smitten us, have revolted more and more, which is such a thing, as if Jonah should have presumed to provoke God more than ever, even then when he was in the great deep, and in the Whales belly; or Daniel whilst he was in the Lions Den, or the three Children in the midst of the fiery Furnace: I wish some of our greatest sins had not been committed in the time of our greatest dangers, as is spoken to the shame of the Israelites, that they provoked God at the Sea, even at the red Sea. God having threatned that if great judgments do not reform a people, he will send yet greater; it is no wonder that it is with London as it is, but rather, that the execution of this punishment was defer'd so long. Concern∣ing Gods heating his Furnace seven times hotter for a people, when a more gentle Fire hath not consumed their dross, we read Levit. 26.24. If yee will not be reformed by these things, I will pun∣ish you yet seven times for your sins. Also ver. 18.21, 24, 28. I will bring seven times more Plagues upon you, according to your sins. How justly may God complain of us, as he did of the Jewes in old time. Jer. 5.3. Thou hast consumed them, but they have refused to receive correction, they have made their faces harder than a Rock, they have refused to return. God hath made us as a boiling Pot, but our s•••••• is not gone forth of us, (Ezek. 24.10.) As some Children, though their Parents are severe

enough, are so bad, that one would think they were never corrected, but suffered to do what they list; so hath it been with England. Such as is the way of a Ship in the Sea, which leaves no foot-steps behind it, whereby it may be seen which way it went, when it is out of sight: So hath it been with the Plague, and Sword, and o∣ther judgments in England; they have left little or no impression behind them, whereby it might be discerned that God hath attempted to reform us by such terrible judgments. We have cause to admire that God hath not in wrath ceased to punish us at the present, intending to reserve us to the day of judgment, and of the perdition of ungodly men to be punished. It is one of the greatest punishments, for God in wrath to give over punishing, and to say as concerning Ephra∣im, He is joyned to Idols, let him alone, or why should they be smitten any more, they will revolt more and more. It would kill the heart of an under∣standing patient; when very ill, to hear his Phy∣sician say, let him have what he will, and do what he will, for then would he conclude, he takes his condition to be desperate, and hath no hope of his recovery.

O Lord, sith thou art pleased to condescend so far, as yet to chosten us (For what is man that thou shouldst magnify him? that thou shouldst visit him every morning, and try him every moment? Job 7.18.) intimating thereby, that thou hast not utterly cast us off, but art in a way of reclaiming us; be pleased to bless and sancti∣fie those thy chastisements, and do us good by them, as we would do by our Children, if we knew how, or if it were in our power. Thou

canst make less correction if thou so please to work a greater reformation in us. One twig of thy rod, and one lash of that twig, being san∣ctified, will do us more good than a Scorpion that is not. Suffer us no longer by our incorri∣gibleness under judgments, to add contempt and contumacy to all our other sins, which is able to swell a small crime into a hainous of∣fence. When Christ who is compared to a re∣finers fire, Mal. 3.2. Shall sit as a refiner and puri∣fier of Silver, let him purifie thy people, and purge them as Gold and Silver that they may offer to the Lord in righteousness. Then shall their Offerings be pleasant to the Lord, v. 3, & 4. Do not thou alwaies correct us for our beeing incorrigible, but vouchsafe to correct and cure our incorrigi∣bleness its self, so shalt thou receive more glory, and we shall henceforth need less correction.

MEDITATION XIII. Of the Aggravations of the sins of London.

O London, how were thy sins out of measure sinful? Consider thy sins without their ag∣gravations, and I doubt not but there were many places in England (proportionably to their bigness) more wicked than London was; particularly, many Sea-towns, and some In∣land, most consisting of Innes and Ale-houses. But how few of those places that equallized or possibly exceeded London in wickedness, did ever come neer it as in reference to means of grace, and other mercies? I have heard of a Papist,

who in a storm did vow in case he were delive∣red, that he would give to the Virgin Mary a 'Taper no less than the Main-mast of the Ship he was in; but when the storm was over, persi∣deously said, that he would make a Farthing∣candle serve her turn. Were not the means thou didst enjoy like the Taper he promised, whilst those which other places enjoyed, were but like the Candle which he performed? Some wicked Towns have been like Aegypt for darkness, whilst London was like Goshen for light.

Capernaum it self was not more truly lifted up to Heaven in the abundance of means, than Lon∣don had been. For gifts and knowledge, thou wert another Church of Corinth. Had the migh∣ty things which have been done in thee, been done in other places, who knows how they might have proved? To be sure thou hast had line upon line, precept upon precept, here a lit∣tle, and there a little. In thee an excellent Ser∣mon might have been heard every day of the week, and oft times more than one in a day. The men that inhabited thee any long time, for their time might have been all of them teachers, though all did not profit accordingly. They could not but know their masters will if they cared to know it; and therefore if they did it not, were worthy of many stripes. I am loath to say what course fare the souls of men had in other places, and what short commons, whilst thou wert fed to the full. Thou hadst Quailes, whilst they had scarcely Mannah. Thy Mini∣sters spake like the Oracles of God, whilst some of theirs could hardly speak sense. Paul and

Apollos, and Cephas were yours, whilst amongst them the blind lead the blind, and no won∣der if both fall into the ditch. O London, it is impossible thou shouldst sin so cheap as o∣ther places might do, considering those words of Christ, John 15.22. If I had not spoken to them, they had not had sin: but now they have no cloak for their sin. Had thy sins been but motes, there was that sun-shine would have made them all to appear; but alas, how many of them were beams? I know not those sins that were found else-where, that were not to be found in the midst of thee. Though thou hadst the Prophets of God crying to thee early and late, O do not this abominable thing which my soul hateth.

Some body spake long since by way of admira∣tion or aggravation rather; what! go to hell out of London; England is presumed to have more knowledge in the things of God, than any other part of the world, and London than most part of England.

Neither did thy means of grace (O London) more exceed those of other parts, than thy other mercies did. Hadst thou not the best of every thing? the best houses, the best trades, the best commodities, the best provisions, the best Physicians, Apothecaries, Chirurgeons, Artists, and Artificers in every kind? the best accom∣modations of all sorts. Whilst the poor Coun∣tries were put off with any thing; the very cream of all things was brought to thy hands. Had Farmers wont to live like you Citizens? they drudged, and toiled, lived meanly, fared hardlie, habited themselves in poor and despi∣cable

apparrel, contented themselves with any thing: whilst you dwelt at case and in pomp, fed high, went gallantly, followed the fashions, vied with the Court it self. So were you provided for, as if all England, yea, as if all the remote parts of the world, as far as both the Indies, had been made for no other end, than to serve and supply London; and their sheaf, like that of Josephs brethren, to bow to your sheaf. What did ei∣ther London serve the Countrey with, or the Countrey serve its selfe with, but as I may say, the very leavings and refuse of the City? As the spleen and mesentery, and other more ignoble parts are fed with the coursest kind of blood, which nature will not offer to the heart and li∣ver; so was the Countrey with those mean things which the City did little less than disdain. Yea had not London, amongst other priviledges, greater variety of good company than other pla∣ces had good Christians, ingenious men in all professions, insomuch that some could no more frame themselves to live out of London, than Fish can, to live out of the water.

These things considered, London proportio∣nably to its priviledges, should have been the best place in the whole world. But was it so? It is hard, comparing the sins of one place with another, but sure I am, the sins of London were many, and great; all its priviledges notwith∣standing. Wonder not then (O London) that God hath set thee on fire, whilst other places are yet spared: Wert thou as good as other places? (possibly so) but thou shouldest have been bet∣than they, for the means and mercies thou hast enjoyed far above them. Yea wert thou bet∣ter

than some other places? (that may be too) but wert thou so much better, as thou were happier than they? did thy goodness towards God exceed theirs, as much as his goodness to∣wards thee, exceeded his goodness towards them? Who knows not that to whom much is given, from them much is expected? If they made four talents of two, was it not more than if thou didst make seven talents of five? O Lord, thou hast severely chastened this great City, cause all that are concerned to know, there is a just reason for what thou hast done. That place hast thou known above all other places and hast not dealt so with any people almost, as thou hast dealt with the inhabitants thereof, therefore hast thou punished them for their iniquity. Thou speakest of tribulation upon the Jew first (as be∣ing those that had the greatest priviledges) and afterwards upon the Gentiles: so thou hast be∣gun with London first, it being but equal they should first drink of the cup of misery, who have drunk deep••st of the cup of abused mercy. Should Londons punishments be alwaies so much greater than those of other places, as her mis-improved priviledges have been, would not she that was first, become last? she that was the head become the tail, she that was the happiest, become of all Cities and places, most miserable? May the Re∣pentance of that once great City be such, & such thy favour and good will towards it, that it may sit once more as a Queen, & wear that Crown of honour and dignity, which till all earthly things shall be dissolved, may never fall more from its head.

FINIS