THese words are a true Comment upon our Times, and our Times are a sad Comment upon these words. In the words we have a sad Judgment threat­ned, and in our Times we have seen a sore Judgment of Fire inflicted. If there­fore I have made choyce of these words to recommend them to you, it's because God hath made choyce of them in verifying them upon us. The Lord grant, that what shall be discovered, may be so improved, as that though our houses be destroyed by Fire on earth, our souls may not be destroyed by Fire in Hell.

In this Chapter we have Promises on the one, and threatnings on the other hand; Promises of mercy in case of obedience, and threatnings of misery in case of [Page 2] disobedience. It's usual with God to apply Lenitives and Corrosives, and to administer Cordials and bitter Potions. It must be a Sun-shiny day indeed that is with­out any Clouds; and it must be a cloudy day indeed, that's without any shining of the Sun. God had done more for them than he had done for others; he woo'd them by Promises, and he endeavoured to awe them by threatnings: and when by reason of their abominations he might again and again have broken in upon them with the fury of his indignation, he was pleased to work for his Names sake, bestowing good things upon them, and with-holding evil things from them, vers. 9. 14, 22. But alass, Promises did not work upon them, Threat­nings did not at all prevail with them, and Gods Pati­ence and forbearance did not at all engage them to Re­pentance: and therefore what was it God commissiona­ted Ezekiel to prophesie? and what was it Ezekiel pro­phesied according to his Commission? Behold, I will kin­dle a Fire in thee, &c. This you will find to be the sum of the Chapter in general; and this we find, alass, we find to be the substance of our condition by vertue of Gods dispensations in particular. We have had Promises, and they have not wrought; we have had threatnings, and they have not prevailed; we have had the forbear­ings of Gods wrath and indignation▪ and the same have not been influential as to a Reformation in Church and State, in our Magistracy, Ministry, and Commonalty; and therefore what was in Ezekiels Commission is made good upon us, as to our sad, ruinated, consumed and destroyed condition. I will kindle a Fire in thee.

The words of my Text are a Declaration of Gods more than ordinary Judgment against Judaea and Jeru­salem, termed a Forrest, by reason of its unfruitfulnesse; and The Forrest of the South, as lying Southwards from Chaldaea. You have here, sad, doleful, and dreadful ty­dings, as never ear heard before, lips expressed before, [Page 3] eyes saw before, or, in some sence, the hand of God in­flicted before. From the first to the last there is nothing but woe and misery, and destruction, and desolation. Hear O Heavens, and be astonished O Earth, yea, be amazed O you inhabitants of the South, for the Lord hath spoken, yea the Lord speaks, yea by Fire doth the Lord God contend; I will kindle a Fire in thee, &c.

But I come more close to the words, wherein we have observable four particulars.

First, What God will do.

Secondly, What this Fire will do.

Thirdly, What they shall not be able to do towards this Fire.

Fourthly, What they shall find and feel by reason of and in this Fire.

First, What God will do; I will kindle a Fire in thee. Fire is taken in Scripture, amongst other significations, either,

Literally, for a material Fire, consuming houses, laying wast, and bringing level to the ground good and stately Structures, Jer. 21. 10.

Metaphorically or Typically, for great and sore Judg­ments, whereby God will ruine and destroy us, even as Fire consumes and destroyes whatsoever it meets with, Nah. 1. 6. Jer. 4. 4.

I can see no reason but that both, and in particular the former may be, and that right and apposite enough, un­derstood here, inasmuch as it was made good in a great part of Jerusalems conflagration when it was taken by Nebuchadrezzar, and afterwards by Vespatian, and that the Church and people of God acknowledge the truth hereof, Isa. 64. 11. Lam. 4, 11. Now this and such Fire God threatens to kindle, and that in thee; not about thee, but in thee; not in the skirts, but in the heart; not in the Suburbs, but in the City; not within the u­sual Lines of Communication, but in the Center whence those Lines are drawn.

[Page 4] Secondly, What this Fire shall do. Ah! what should this Fire do but undoe! and indeed this it doth: It shall devour every green Tree in thee, and every dry Tree. Whether by green Tree you understand the Saints, usu­ally compared to Trees that flourish; or by dry Tree you mean the sinner, compared to Trees that don't flou­rish: Or whether by green you take things that are delightful, or by dry you take things that are needful; the one being for ornament, the other being for exi­gent; both one and the other shall be consumed in thee, Ezek. 21. 3, 4.

Thirdly, What they shall not be able to do towards this Fire; The flaming flame shall not be quenched. He doth not say, they shall not endeavour to quench it. In a common Calamity, who will not put to his helpng hand? though in our sad disaster I wish every one had consci­enciously discharged their duty: But notwithstanding their endeavours it shall not be quenched. Such, such shall be the rage and violence of it, as that aching hearts and helping hands, as that, to speak in our dialect and usual practice, Buckets, Engines, Ladders, Hooks, the opening of Pipes, and sweeping of Channels, shall not avail any thing at all: No, they would not withdraw the fewel of their corruption, and God would not with­draw the Fire of his indignation. If the sinner do not leave off finning before God comes, God will not soon leave off punishing when he comes.

Fourthly, What they shall find and feel by reason of and in this Fire; And all faces from the south to the North shall be burnt therein. None shall have cause to rejoyce, but all cause to complain and bewail. Do any live in the Southern parts of the City, they shall be burnt? Do any live in the Northern Parts, and so think it will not come at them? they shall likewise be burnt, All faces from the South to the North. Alass, poor sinner, how dost thou toyl and moyl to build thy nest! but there is too [Page 5] much of sin within, and so suddenly it's burnt, and thou it may be, with the Pelican art burnt therein. Thus you see, Beloved, the Parts of a sad Text.

First, What God will do; that speaks his Judgment.

Secondly, What the Fire shall do; that evidences the greatness, soreness, and extraordinariness of Gods Judgments.

Thirdly, What they shall not be able to do towards this Fire; that shews the irresistibleness of those Judg­ments.

Fourthly, What they shall find and feel by and in this Fire; that intimates the universalness of this sore, sad, dismal and unusual Judgment.

From these particulars I might, but must not, recom­mend several Truths to you. I shall only present you with one as suitable to the occasion; and Oh my bow­els, my bowels, that there is such an occasion to present you with this Truth and Doctrinal Observation.

God is somtimes more than ordinary in his sore Judg­ments upon a Nation or City.

God will not alwayes bear with a sinful Nation and City, but let them know what abused mercy, and dis­dained Grace, and provoked Justice, and an incensed God means. God somtimes whips a Nation with some small twigs, when at other times he scourges it with Scorpions: God somtimes layes upon it his gentle hand of correction, when at other times he pours forth the Vials of his indignation. So Isa. 42. 13, 14, 15. Jer. 9. 10, 11. Jer. 16. 9. Jer. 19. 3. Ezek. 7. 2, 3, 4. Ezek. 2. 9, 10. By all those places you see, that the Sun of prosperity doth not alwayes shine in a Nations Horizon; I, and somtimes it's hid in such a dark cloud, as that all faces gather paleness, the hearts of Adams children rea­dy to fail, and they are within a step or two of being [Page 6] utterly ruined and undone. Oh how many places have found God more than ordinary in his Judgments, who little thought that he would have been such a God of Judgment. Little did Sodom think of a fiery rainy day, when they had such a Sunshiny morning. Ah how art thou poor London a sad instance and evidence of the truth of this Doctrine, when in the midst of thy security thou art overtaken with unparallel'd misery. But to methodise a little, what as to this, though constrained, must be spoke unto, I shall

First, Instance in some of those sore and great Judg­ments, wherewith God punisheth a Nation or City.

Secondly, Discover unto you what those times are, wherein God is more than ordinary in his sore Judg­ments upon a Nation and City.

Thirdly, Study to give you an account, as near as I can, with the Spirit's and Scriptures assistance, why it is that God is so eminent and extraordinary in his Judg­ments.

Fourthly, See what improvement may be made of it by way of Application; and in all have reference to Gods late proceedings, especially as to that sore Judg­ment of Fire.

As to the First, I shall name, amongst others, four sore Judgments, which God inflicts upon a Nation and City.

First, The Plague. Gods hand hath been, and that so severe as to this Judgment, as that the greatest A­theist cannot but acknowledg him a God of Judgment. When God takes away here one, and there another, it's not much; but when God leaves but here and there one amongst those many thousands that be taken away, that is much indeed, 1 Chron. 21. 14. Amos 4. 10. Jer. 42. 17. If an Atheist do not see the works of Gods hand, let him but go to the places of Interment, and he may see Gods handy work. I bless God for his goodness conti­nued [Page 7] towards me in the midst of those many thousands destroyed round about me. I have seen Londons health exchanged into sickness, fulness into emptiness, & where one could not pass for Inhabitants, no Inhabitants at all to pass by; and God forbid that any one should not say, God hath done more than he hath done before. London's Pestilential Visitation, cannot but be an evi­dence of Gods more than ordinary Judicial dispensati­on. Certainly, God did ride his Circuit in Judgment, when the Judgments of God did thus ride their Circuit.

Secondly, The Sword. When God hath furbished the Sword in his hand, it can't but be an evidence of the sore displeasure of his heart. I hope you will take the Judgment of God to be truth as to this; and what is the truth of his Judgment, but that it's the severity of his Judgment, Jer. 16. 5. Ch. 25. 15, 29. Amos 4. 10. And therefore consult, Ezek. 5. 12. Jer. 50. 35, 36. Ah how do Christians complain of the loss of those Re­lations, who having escaped the fury of the Pestilence, have not escaped the edg of the Sword. Certainly, It cannot but be a severity, though not parallel to our ini­quity, to be preserved from the Plague, and to be re­reserved to the Sword. They who spiritually have not known God, have looked upon the Sword as a sore▪ Judgment from God. Oh how sore and how soon must that place needs be undone, in reference whereunto God saith, The Sword, the Sword is drawn for the slaughter, it's forbished to consume because of the glittering.

Thirdly, Famine When the figtree don't blossom; & there is no fruit in the Vine, when the labour of the Olive failes and the fields yeeld no meat, when the flock is cut▪ off from the fold, and there is no heard in the stalls. Too too many have turned their fulness into sinfulness, and God, hath turned their fulness into emptiness. Those that commonly are wanton under mercies are not like to have those mercies continued long in Common. What [Page 8] was Judahs sin but fulness of bread; and God soon made even with her in giving her cleanness of teeth. In England there was a Famine of three years continu­ance, and the same so violent, that not only many died daily for hunger, but great numbers joyning hand in hand threw themselves head-long into the Sea. In Sa­maria the famine was so great, as that an Asses head was sold for fourscore pieces of silver, and the fourth part of a cab of Doves dung for five pieces of silver. And therefore what saith God? Amos 4. 6. Ezek: 5. 16, 17. Jerem. 14. 16, 18. It's good, Christians, to make much of a little. It's great impiety to sin much in much; and so 'tis great & righteous severity not to have either little or much. God is the great house-keeper of the world, and for him to let his family starve, his creatures pine away, and those that had their dependance upon him to have no sustinance and allowance at all from him. Ah those that have felt any thing as to this, have found it sad enough when God at any time brought this Judgment upon them. If as yet London there be not this calamity, the Lord grant that this calamity may never be.

Fourthly, Fire. Fire and Water are proverbially said to be good servants, but bad masters. Both are good enough, whilst within their limits, but bad enough God know's when got beyond their bounds. It's usual with God in Scripture to set forth the greatness of his wrath by Fire and fiery indignation. God when eminently he would avenge himselfe on Sodom for their abomina­tions, it was by raining Fire and brimstone from heaven. What can be more terrible to man than Fire? and therefore how sore and terrible must needs those Judgments be that are inflicted by Fire! Ezek: 20. 47. Jerem. 17. 29. Ch. 15. 14. Lamen. 4. 11. God is great in this Judgment; and oh how great must needs this Judgment be, when London that lately was is no [Page 9] more, and she that gloried in the stateliness of her stru­ctures, hath now none of those structures to glory in▪ I, thy houses are burnt, thy Churches consumed, thy pla­ces of Judicature ruined, thy Halls and Pinacles brought low, even to the ground, I, those that see thee cannot but bemoan thee; that pass by thee, can't but pity thee; they that know thee cannot but say (and alas poore London for it) Is this the joyous City, whose antiquity was of ancient dayes? Whose Merchants were Princes, and whose traffiquers the honourable of the Earth! Isa. 23. 7. 8. My beloved, our eyes have seen, our goods and estates have found, and our persons have experienced the greatness of Gods Judgment, when he hath made a City an heap, and a ruine of a defenced City, Isa. 25. 2. Thus much as to the first thing proposed, which I shall close with recommending to your perusall, as sutable enough to our condition, and whereby you may see the sence of God as to those former severe judgements, Jer. 29. 17, 18. Ezek. 14. 21. Ezek. 15. 6, 7.

The second thing premised, is to shew what those times are wherein God is more than ordinary in his judgements upon a Nation and City: And as to this I shall in plainness, and I hope, faithfully instance in these following.

First, Times of more then ordinary iniquity. Times of more then ordinary abomination are times of more then ordinary desolation. Though God may bear with peccadilloes, and not presently evidence his dis­pleasure from heaven; yet when persons sin in heavens face as to gross enormities, he will stretch out hea­vens hand as to sore calamities. Sin is a cloud in the ayre; the more it's thickened with vapours from the earth, the more the cloud empties it selfe into dismall showers and stormes, Ezek. 5. 5, 6, 7, 12. Jer. 15. 5, 13, 14. Jer. 4. 18, 19, 20. When the Amorites cup was full as to iniquity, the Amorites cup did not remain [Page 10] long empty as to calamity: Oh London, hadst not thou been more then ordinary as to thy abomination, God would not have been more then ordinary as to thy de­struction and desolation. It is a remarkable expression, Gen. 18. 20, 21. And therefore see, Lam. 4. 6. If wee goe on in Sodoms defilement, we shall not go without Sodoms punishment; and if wee outgoe Sodom as to ini­quity, wee shall outgoe Sodom as to Calamity. We are fallen into sad times as to sufferings, I, and we were fallen into sad times as to sinning; we commit those sins against God, which wee committed not before, and so wee have undergone those punishments from God, which were not undergone before: The ready way for a Nation and City to be undone by calamity, is to doe all manner of iniquity. That is the first.

Secondly, Times of oppression and cruelty. It's an hard thing for us to be hard-hearted, and God to be tender-hearted; when we put off the heart of Hu­manity, God will put out the hand of severity; when we doe what we can to bring others under the hat­ches, God will bring those hatches upon us. Me­thinks I hear poor oppressed souls crying out in the bit­terness of their Spirit, and there is none to help; me­thinks I hear poor souls crying out, Bread, Bread for the Lords sake. And therefore look to it England, and those remaines of London, for if no repentance as to this, there is sure to be vengeance as to this, Jer. 34. 16, 17. Micah. 2. 2, 3, 4. And therefore those expressions in Amos cannot but must be observed, Amos 1. 9, 10, 11, 12. The cryes of poor oppressed soules so pierce Gods eares, as that they cannot but work upon Gods heart. I could wish I had not seen so much of Cruelty, and I am confident I should not have seen so much of calamity: What hath been thy sin, London, as to this but op­pression? and therefore how deservedly punished! Oh if you that are preserved goe on in your rigorous ex­actions, [Page 11] in your unheard of Fines, and your high, ah too high Rents. You that now Lett your houses, ere long may have no houses at all to Lett: To make an ad­vantage of your suffering brethren, will but be a dis­advantage to your selves in your sufferings. If we drink out of Babylons cup as to cruelty, we shall drink out of Babylons cup as to calamity. That's the second.

Thirdly, Times of Pride and Arrogancy. God will soon bring those low enough, that think they can never be high enough. God will make those remember they are but dust and ashes, that forget themselves to be dust and ashes. When persons deface the Image of God which is Humility, God will maintaine his power and authority in their Calamity. Herods heart was no sooner lift up against God, but Gods hand was as soon lifted up against Herod, Isa. 16. 6. 3. 10. 24. Humility is one of the best jewels in a Nations Crown: Its im­possible a political body should be in a good Crasis and constitution, whilest swelled with this Tympany of pride. Oh God cannot bear with this sin of pride in persons, or that persons should pride themselves in this sin. If we don't lay our selves at Gods feet, in a way of Humility, God will lay us at others in a way of misery; I, thou hast prided thy self in what thou hadst, and God hath sent a sore Judgement of fire to remove what thou hadst, Jer. 50. 31, 32. Remember oh you daughters of London, remember your sin in this, when they that did feed delicately are desolate in the streets, and they that were brought up in Scarlet, Alas, alas, now embrace dunghills. If we ruffle it up and down the streets with those garments, for which we are still en­debted in heavens debtbook, God will soon send some sore Judgement or other as a Serjeant to arrest us. How much better is it for us to be humbled that we may be exalted, then to be exalted that we should be humbled! Arrogancy turned the Angels out of heaven into hell, [Page 12] and Humility turnes persons out of hell into heaven. That's the third.

Fourthly, Times of carnall confidence and Reliancy. When we look for help more from man then from God, and assistance from the creature more then from the Creator, and comfort from broken Cysternes more then from the fountaine of living waters. The sin of carnall Confidence is sure to be attended with more then or­dinary Vengeance. God will let us see the creatures emptiness in our ruine and misery, if we look to the creatures fullness for our safety and security. If we lay Gods honour in the dust, in giving that to man which is Gods, God will lay our honour in the dust in suffer­ing us to be dishonoured by man, see Isa. 30. 15, 16, 17. Hosea 8. last. I would willingly be resolved in this question, Whether ever the Nation was less in it's sufferings from God, then when least in it's depen­dance upon man? Thou trustest not a little in thy much customed shop, well replenished warehouses, full and crowded Congregations, and in thy great practise; & so God kindles a fire, and thy shop's destroyed, thy ware­houses ruined, thy Churches consumed, and thy patients scattered and dispersed. My beloved, God will be sought unto in all we doe; and if we are so far of seek­ing to him as that it's something else, alas what mise­ries have and will not break in upon us! Never needst thou have feared, London, I, and never wouldst thou have felt this calamity, if thou hadst but come to this, It's God and God alone, and not man that is my safety, and security: They that won't make use of God as a place of refuge in time of trouble, will finde trouble e­nough in their times, and the inlet to all their troubles this, their not dependance on God. That's the fourth.

Fifthly, Times of heedlesness and security. Times full of security are commonly times full of calamity: [Page 13] we are never nearer destruction, then when we are far­thest from it in our apprehension. God would have us sensible of judgements threatned, as not knowing how soon they may be inflicted; but if we put the evil day far from us, the more sore and sudden it's sure to over­take us, Jer. 21. 13, 14. Micah. 3. 12. Ezek. 39. 6.

Little did Dives think of his souls being required, when he sang such a lullaby, Soul take thine ease, thou hast goods laid up for many years. Agag cryes out in the fondness of his Spirit, surely the bitterness of death is past, when on a sudden hewen in pieces. You re­member, Christians, ah you cannot but remember Gods sore judgement of the Plague; and were we not ready to say, Oh now God hath done with us? I, we soothed our selves in all being well, we cryed, the bit­terness of death is past, we ranted it up and down the Taverns, Oh a severe judgement cannot overtake us; and behold, where the Plague left us, there the Fire found us; and how, Alas, are we brought to the ground that did dwell securely! I, thou tookest many a sweet nap in thy downy bed of security, and on a sudden thou art awakened with this dreadfull Fire about thine ears. Oh that we were awakened to our duty by this calamity: I pray, Sirs, Let me tell you, that the onely way to be safe is not to be secure. God will, and he hath already disappointed us in our delighted insecurity, in laying on us those not delighted in fiery calamities. That's the fifth.

Sixthly, Times of Sabboth unobservancy. When per­sons make light of Gods own institution, God will a­venge himself in our ruine and desolation: God hath set apart this day for his own use, but if we abuse it, God will be sure to abase us for it. Ahasuerus would not respite Haman at all, when, in his judgement, he would offer violence to his Queen. The Sabboth is the queen of days; and therefore when he sees we offer [Page 14] violence to her by our looseness and prophaneness, by our Moore-fields-walkes and Hide-park Recreations, Ex­ecution shall be done upon us. How many places have been eminent in their sinnings as to this, who have been eminent in their sufferings as to this, Jer. 17. 29. I pray, when was the Sabboth more prophaned within these late years then now? and therefore how severely and justly hath God punished us on the Sabboth! If thy Sabboths be continued to thee, I wish they may bet­ter be sanctified by thee; If we doe the work of ini­quity on Gods day, God will doe his strange work of severity on his and our day. That's the sixth.

Seventhly, Times of Popery and Idolatry. The great quarrell God hath with his people is their being an a­postatising people; and though God may bear with them as to other backslidings, yet when it comes to this, Baal and not the God of Eliah; the language of Ashdod, and not the language of Canaan; Bethaven and not Bethel, God will not bear with them. God is so far of giving his power to graven Images, as that they are sure to be destroyed, I, and the supporters and uphold­ers of them shall fall with them, Isa. 42. 8. Hosea 8. last. Jer. 7. 18, 19, 20. I could wish that what of Popery and Idolatry there hath been and is, were suppressed; it may be we should then not have been destroyed: How much better it is to stub up those bryers and thorns, which if let alone, may set on fire the tallest Cedars in our Lebanon. The Jews will ac­knowledge to this day, that in all those judgements that have befallen them, there is an ounce of the golden Calfe made by their forefathers in the wilderness. That's the seventh.

Eighthly, Times of Remisness in the Ministry. When those that should tread out, tread down the Corn; that should be labourers, are loyterers; that should tell Eng­land of her sins, and London of her iniquities, cry peace, [Page 15] peace, healing but slightly the wound of the Sons of Sion, and the daughters of Jerusalem, Lament. 4. 11, 13. Ezek. 22. 25, 26, 31. That body cannot be long in a good constitution, whose more noble and essentiall parts are in a consumption. God soon left the Jews house desolate unto them, and them unto it, when from the Prophets of Jerusalem prophaness went forth into all the Land, Jer. 23. 15. One may well write, Lord have mer­cy upon a Nation, when those that are Angels in their Function and Profession, are far of being Angels in their Lives and Conversation. That's the eighth.

Ninthly, Times of Incorrigibleness, notwithstanding former misery. Incorrigible times are miserable times. Times of continued abomination are times of renewed and encreased desolation. What can be thought of that Nation that hath been twenty years and upwards in the furnace of affliction, and no removall at all of the dross of Corruption? The patient not recovered by milder, must undergoe sharper and more severe medi­cines, Levit. 26. 27, 28. Amos 4. 9, 10, 11. The Sword, my beloved, was sheathed for severall years in one ano­thers bowels, and we are not reformed; we have been under turnings upon turnings, and under powrings forth from one vessell into another, and not reformed; the Plague hath been in the midst of us, and yet not reclaimed, the Sword hath been and is still furbished in in Gods hand, and no amendment; and therefore God is come now with this dreadfull Judgement of Fire, and hath made such a desolation in the midst of us. I dare appeal to any person concerning the righte­ousness of Gods proceedings, though never so rigorous on all those, who through the abatement of Judge­ments being returned to their possessions, estates, and grandeur, both in Church and State, return again to their corruption. If we continue acting such Come­dies, God will be sure to act a severer Tragedy upon us, [Page 16] then ever yet hath been acted. Hadst thou ere this but turned sin out of thy house by repentance, God would not have turned thee out of thy house by this fiery Ven­geance. That's the ninth.

The third thing proposed, is to give an account of the Doctrine, why God is more than ordinary in his Judg­ments upon a Nation and City; and those I humbly conceive to be these following.

First, That thereby he may evidence his Soveraignty. If we don't acknowledg his dominion over us in a way of Reformation, God will make us feel his dominion over us in a way of desolation. The Soveraignty of God is the Scepter in his hand; if we don't fall down before it in a submissive and pious adoration, God will cause it to fall upon us to our dismal ruine and destruction. Hath God taken away thousands, and ten thousands, in the midst of us? it's no more than what he may: Hath God continued his Visitation from City to County, and from one County to another? it's no more than what he may. Hath God forbished the Sword in his hand, and given it a Commission to devour? It's no more than what he may. Hath God destroyed our Houses, ru­iued our Churches, turned us out of our Possessions, and levelled our stately Monuments of antiquity and glory even with the ground? It's no more than what he may. And when he hath done all this, he may still do more, Ezek. 58. two last verses. Ch. 20. 48. Ezek. 30. 8. Oh the sorest Judgments that a poor Place can possibly lye under, are but the demonstrations of his Prerogative, the Nonesuch of the World. Alas, we take God every way to be like unto us, but God will evidence himself to be every way above us. God will not give his Glory to another, but rather stain the beauty of the whole Cre­ation (how much more of a particular City) than that there should be any flaw in the least Jewel belonging to the Crown of Heaven, Isa. 42. 8.

[Page 17] Secondly, That thereby he may destroy the workers of iniquity. He will not alwayes suffer the earth to bear those who could not bear with him on the earth. As to these God will empty the earth in a way of destructi­on, who would otherwise fill the earth with their abo­mination. Who are the Caterpillars of a Nation, if not the contemners of holiness, and practitioners of pro­faneness? And it's not every misling rain, but storms and showrs must be their ruine. It's not every potion that presently removes the bodies peccant-humours. God as a wise Physitian so tempers his Providential in­gredients in the cup of affliction, as that indeed they shall do the work, Isa. 13. 9. Isa. 31. 2. Ch. 10. 16, 17, 18, 19. Jer. 4. 24, 25. I hope, London, God will doe thee good by this fiery Calamity, when thereby those may be removed, that spiritually are enemies to thy prosperity. I know in a common calamity the good may be removed, but it's the bad that indeed shall be de­stroyed. I am apt to think that the work of God at present in this and other Nations, is to suffer those no longer to live in the world, that care not at all for living to the Creator of the World. Remember, Sirs, and I pray don't forget it, God will here maintain his own glory, ei­ther to the Sinners Conversion, or the Sinners Confusi­on.

Thirdly, That thereby he may procure to his people safety. God works his peoples recovery out of sore troubles and miseries; and is so far from undoing them, as that others shall be undone, that they may not be undone. The same Cloud of Providence that hath dark­ness on the one, hath brightness on the other side. The showres that destroy the Caterpillars, refresh the dry and parched Gardens. When Egypt was punished, it was that Israel might be delivered. See Isa. 51. two last verses. Ezek. 28. 23, 24. Nah. 1. ult. Gods people, though they have lived in sad times, yet have they found the [Page 18] result of those sad times to be for their advantage; and that God hath punished the Inhabitants of the earth, that they might not be so much harassed by them. God will bring his peoples settlements out of the greatest dissettlements, and will not think much to shake Heaven and Earth, that the desire of all flesh may come. Lord, had not I been undone by this temporal-Fire, I should have been undone by eternal fire. I hope London, thou wilt esteem those that are Christians in sincerity, seeing such sore evils have befallen thee from the God of those Christians. The Fire that consumes the Dross, makes way for the Golds brightness. It was high time for the Egyptians to let the Israelites go, when they were upon the poynt of being utterly ruined and undone.

Fourthly, That there may be an acknowledgment of his own Glory; the glory of his greatness in destroying so much, and the glory of his goodness in destroying no more; the glory of his Majesty in dealing so severely, and the glory of his Mercy in dealing so favourably. Per­sons don't observe God in his ordinary proceedings of Judgment, and therefore he will be more than ordinary in his judicial proceedings, that he may be observed. The Seas usual keeping its course don't engage persons admiration, as it's unexpected and unaccustomed Tydes. It's not the Fire in the Chimney, as on the House top, that makes persons to look about them. For two at a Mill, the one to be taken, and the other left! for two in the field, the one to be taken, and the other left! for several to be in a Family, and so many removed, and thee to be continued! for thousands to be taken away in a Fight, and thou to be spared! for so many thousand houses to be destroyed, and thine escape the flames rage and violence! God had power enough to destroy me and my house; and for both to be preserved! There could not but be a more than ordinary observance of God in dealing so favourably with Zoar, when he dealt [Page 19] so severely with Sodom. For any of you, and your hou­ses to be as so many brands pluckt out of the burning. when thousands are not only scorched, but consumed▪ Who, oh▪ who under more than ordinary experiences of mercy, can otherwise than observe God under more than ordinary proceedings of severity? Hath God de­stroyed a third part and more of the City by Fire? why that which remains, and all the Suburbs at the same time might have been destroyed.

Fifthly, That others may be warned by Gods severi­ty. God would have his Judgments be advertisements; the Rod of Correction to be a Rod of Instruction; and every lush to be a lesson. We don't care for coming into that house, that still hath the sent of Fire. Punishments inflicted for sin, are often more disswasive from sin, than Gods commands on the one hand, and his threatnings on the other hand. It's usual for others to be punished, that Princes children may thereby be warned and re­claimed. God makes some Monuments of his severity, that thereby others may not be Practitioners of iniquity. What is it that God saith to others by Londons Consta­gration? Oh have a care of Londons abomination. If you partake of London, as to its sinning, you shall par­take of London as to it's suffering. Remember'd Pet. 2. 6. God by this terrible sound of the Trumpet alarums others, that they may look about them. God hath no small intendments of mercy to some, in his intendments of misery on others. It's high time for me to remove my combustible matter, when my neighbours house is on Fire round about me. If God hath made the City a Elaming Beacon, Oh see and fear, and do no more so wickedly.

Sixthly, That so a Nation may be reformed, & not meet with utter ruine and misery. God is so far from delight­ing in a Nations destruction, as that he comes again and again in a way of Judgment, in hopes of a timely amend­ment. [Page 20] God had rather see a Nation famous for Reforma­tion, than that it should be famous for desolation. Gods greatest severities as to this are not severities, when they are only preventive as to that severity, which is utter ruine and misery, Amos 4. 11. 12. Jer. 6. 29, 30. Ezek. 24. 6, 7. It's true, and alas, who will not acknowledge that God hath dealt severely with London? and yet here­in he deals not severely, in that he may not deal more se­verely. Who knows but that Londons destruction im­proved, may keep off Englands total desolation? God comes with the Plague, and that don't work; God comes with the Sword, & that don't work; at last he comes with a Fiery Judgment, that so he may not come with this, London adieu, and England Farewel, thy house is left desolate unto thee, and thou art left desolate without an house. Remember, that this Fiery Rod on thy back, is only that the rope thereby may be kept from thy neck. We complain of bad times; and why are the times so bad, but that if possibly the times may not be worse? How many would have been undone to all Eternity, if they had not been undone on this side Eternity!

Thus much as to this Doctrinal consideration, where­in hath been shewed what Gods Judgments are, what commonly are the times of Gods Judgments, and what the reasons, why God is so much in those Judgments. We come now to the improvement of it by way of Ap­plication.

Application.

Is God more than ordinary somtimes in his Judg­ments upon a Nation and City? then I observe for Infor­mation,

First, That God is not an approver of sin in a Nation. A Nation may be guilty of many abominations, but none of all those abominations have Gods approbation. I, there may be, and is, wickedness, loosness, and profaneness; [Page 21] there may be, and is, hypocrisie, formality, and Aposta­sie; and they that think God is taken with these, are much mistaken as to God. Those Judgments inflicted by God upon a Nation, are sufficient evidences of his not approving sin in a Nation. Hab. 1. 13. And canst not look on iniquity. Jer. 5. 29. Jer. 7. 18, 19, 20. You know the Father brings the child under the Rod, because he delights not in the childs wallowing in the mire. Why is so much evil brought upon London, but that God abhors the evil so much committed in London? It would be hard measure for a poor place to lye under so many miseries, the Plague, the Sword, Deadness of Trade, want of imployment, and lastly, this dreadful Judgment of Fire, if all this while God was delighted with its sins. I dare say the greatest quarrel God hath with this Na­tion is because of its abomination.

Secondly, God then is of an unlimited Power in his proceedings of Judgment. Judgments upon a Nation are not so few, but they may be more; and they are not so severe, but they may be more severe. God hath been and is still at work, as to eminent and remarkable Judg­ments; and if we think he is now at a loss as to more Judgments, we shall find that God will find more Judg­ments for us. Time was that we thought all was well with us, and Oh how sore Judgments have overtaken us! and if we think that God hath now done with us, he hath power enough utterly to ruine and undoe us, Levit. 20. 27, 28. Ezek. 15. 7. They shall go from one Fire, and another fire shall devour them. Oh how easily did God encrease Judgments upon Pharaoh, when Phara­oh encreased his sin against God! Who would not fear thee O thou King of Kings, who if thou wilt canst soon turn Judgments into mercy, and as soon canst turn our present sore Judgments into greater. If London continue its iniquity, I dread to think what will befall it, notwith­standing what already hath overtaken it. You may, [Page 22] and oh who knows how soon you may lose your lives by another, as you have lost your houses and [...]states by this Judgment?

Thirdly, Sin then is a Nations greatest enemy. You can't express your selves sins friend, but you will find it your foe. It's impossible a Nations Interest should be established, let its Superstructure be what it will, as long as there is sin for it's Foundation. Though thou build thy Wall as high as Heaven, said the Oracle to Phocas, yet sin that lyes at the Foundation will one day overturn them. Have we been Christians? and are we still under the Sword without, and the Plague within? it's because of sin. Do we live in sad and miserable times? it's be­cause of sin. Is the City ruined? the Foundations there­of discovered? and the Streets desolate, without Inha­bitants and houses? it's because of sin, and therefore oh how great an enemy! Jer. 30. 15. Jer. 21. 12, 13, 14. Isa, 9. 18, 19. If we think to procure a Nations happi­ness by our wickedness, we take the ready way for a Nations wretchedness. Oh London, thy greatest Enemies have been within, though too too many without favour thy ruine.

Fourthly, Security then is no wayes becoming a Nation. Security may be a Nations temper, but it's one of the Nations greatest distempers. Ah Christians, is it for you with the old worldlings to put off the evil day, when you know not how soon you may be under a deluge of misery? Is it for you with Agag to say, The bitterness of death is past, when on a sudden you may be hew'n in pieces, and Butchered? Is it for you with him in the Go­spel to say, Soul take thine ease, thou hast goods laid up for many years; when alas, the Fire already hath de­stroyed thy house and goods, and thou knowest not how soon a bloody knife may be put to thy throat? Oh the remembrance of Gods more then ordinary proceed­ings of Judgement is not to be attended with ground­less [Page 23] promisings of what not to our selves, Ezek. 15. 7. Neh. 3. 13, 15. Oh you suffering Christians, I beseech you, stand to your watch, when too too many watch that you may not stand. The Lord keep this poor Na­tion, and us in it, from a spirit of security, as being ne­ver less secure then when most secure, Ezek. 39. 6.

Fifthly, The vanity of all Creature confidences. Alas we are apt to lay our selves at their feet, who when God comes in a way of Judgment, can't be a place of safety and refuge to us. I, thou wilt have the world, come of it what it will; and when all comes to all, what is it able to doe for thee? Thy house can't secure thee against an Arrest from heaven, thy riches can't privi­ledge thee against the prison of affliction, and the worlds best Cordials and prescription can't keep thee from a bed of languishing, Jer. 47. 13, 14. Zeph. 1. 18. Jer. 51, 58. How many in the enjoyment of all have found troubles overtaking them, and none of all those enjoy­ments could or have kept those troubles from them. Alas, Christians, what are become of your Houses, Shops, Goods, Estates and Warehouses, when you could not keep them from being destroyed, and they could not keep your houses from being consumed. Forbear O my Soul, endeavouring after that which never succoured thee less, then when thou stood'st most in need of being suc­coured. It's enough, O my God, that the world hath been desired so much, and thy self so little, when it's not the world, but thy self that is most to be desired.

Sixthly, Gracious Souls are persons of more esteem then commonly esteemed. There are none more trodden under feet then believers▪ and there are none more prevailing with God for the keeping off and removall of Judgements then believers. Who diverted the fierce anger of the Lord from breaking in upon Israel, but Moses? Who stayed the Plague from raging amongst the people, but Aaron? Who prevailed with God for [Page 24] the clouds to empty themselves into showers in the time of drought, but Elias? Who kept the Fire from Jacob; that thereby he might not be destroyed when he was small, but Amos? Amos 7. 4, 5. Jam. 5. 17, 18. Jer. 15. 1, 2. Job 42. 8. Godliness was never yet an hin­derance to a Nation, though many have been the hinde­rancers of the Godly in a Nation. A few more persons of the same size with Lot as to Godliness would have kept Sodom from being entombed in it's own ashes. I be­lieve that God was in no place more owned and ac­knowledged then in the late City; and therefore how great must needs be it's provocation, when their Rela­tion unto, and all their interest with God could not keep off it's ruine and desolation! The best counsel that can be given to a Nation, is to countenance those who have the greatest interest with God in his Judgements upon a Nation. Oh England, England, wert thou not more beholding to a Company of upright and Sincere Christians then thy prophane and debauched sinners; thou wouldest have been long ere this a Sodom, and like unto Gomorrah.

The second improvement of this doctrine shall be by way of consolation, to those who are sufferers through this sore Judgement of Fire upon their houses. And indeed who stand most in need of comforts, if not those who are without their comforts? But, alas, suffering Souls, how shall I speak to you, or wherewithall shall I comfort you for this sore affliction that is laid upon you? My hearts desire for you all is and shall be, that God would answer your desire, and in his own time make up all your loss in the midst of all your sufferings▪ This cannot but be the result of my bowels yerning with Compassion towards you. But yet more particular­ly by way of Comfort, I would leave these things with you, as so many Cordials to your swooning Spirits.

First, Hath God removed from you the worlds com­forts? [Page 17] it may be, it's made up with heavens comforts The meanness of the ground without is made up with the richness of the Myne within▪ The meanness of a Christians outward condition is made up with the rich­ness of a Christians inward condition; Col. 4. 16. And therefore see Ch. 1. of the said Epistle, 5. v. It's not un­usuall with God to smile upon his with a piece of brown bread, when he frowns upon others in enjoying their choisest dainties. Well then, thou art now none of the worlds honoured ones, but thou art heavens beloved one; there are crosses without, but there are comforts within; God denies thee the pleasures of Egypt, but he feeds thee with milk and honey of Canaan. I hope it the some▪ and the Lord grant that all of you may know experi­mentally, how to reconcile that seeming contradiction of outward poverty and inward plenty, outward suffer­rings and inward solacing. A Silken Soul under thredbare clothes is better then a thredbare Saul under Silken garments. It's enough surely, Friend, that there is comfort within, though there are not comforts with­out.

Secondly, Hath God destroyed thy house, and taken away thy comforts and enjoyments, why he hath left still some of thy enjoyments and comfort. The mother won't alwayes give to her babe the breasts to the full, but yet to it's wants. I, thou art a childe, and what is thy desire? Lord, let such a mercy continue to me; but what faith God, a great deale less will serve thy turne, and that thou shalt not be without. God it may be don't proportion mercy to thy petition, but still to thy condition, Math. 6. 30. Well then, thou hast had such and such mercies, and they are gone, and what dost thou want? Is it daily bread? he gives it food and rayment? he gives and continues it; in it what may serves thy turne? Why still he continues it. I, God hath re­moved thy superfluities, but still he continues thy ne­cessaries. [Page 26] Thou hast still thy daily food and drink, though thou art not served on thy Silver plates, and with thy Silver bowles. I suppose, Christians, you may doe well enough without those bespotted faces, perriwigg'd heads, long trayling gowns, and those silken garments; these were but superfluities, and God hath continued thy necessaries.

Thirdly, Hath God taken away your enjoyments and houses? why he gives you content in the want of enjoyments. God takes care that you shall not be without contentation in the removall of the worlds full accommodation, Phil. 4. 11. The little bird sings as pleasantly in gathering here and there a corn, as others that are fed to the full. I dare say, the Christian blesses God as heartily at the meanest board, and coursest com­mons, as the greatest Epicure at his full Cups, curions dishes, and downy beds. Doth God remove mercies from me? I am content. Doth God lay miseries on me? I am content. Doth God feed me with the crumbs that fall from others table? I am content, Job 1. 21. I pray which is better, to have a large Estate to an unsatisfied mind, or a satisfied minde to a mean Estate? Oh it's a great deal better to want enjoyments, and to have content­ment, then to want contentment in the greatest enjoy­ments.

Fourthly, Hath God destroyed thy house, and taken away thy enjoyments? for all that he will take the care of thee. When is the mothers care drawn out towards the child, but when it wants those mercies which it had before? God will find out some way or other to relieve thee, though he don't see good bountifully to supply thee. Piety hath had too too much of the worlds enmity, yet still God hath provided some or o­ther to relieve her in her greatest Indigency. God hath his daughter of Pharaoh for his Moses in the water, his Ebadmilechs for his Jeremiahs in the dungeon, his Onesi­pherasses [Page 27] for his Paul & his distressed Saints and servants, and his Zoars for his Lots in Sodom. See Davids ex­pression Psal. 23. 1. and let it be your comfort in the lowest condition. If this be not enough, why remember the Apostles exhortation, suitable enough to your con­dition, 1 Peter 1. 7. Casting all your care upon him, for he careth for you. Will you remember, Sirs? and what would I have you remember but this: The worst of times have not been without the best of Christians, and the best of Christians have not been without some or other to provide for them, when it went hardly with them.

Fifthly, Hath God destroyed thy house? he might the same time have destroyed thy soul; hath he dealt so se­verely with thee on earth, he might have dealt more severely with thee as to Hell; thou mightst have been in hell, thy Soul might have been roaring in the place of torments, thou mightst have been reserved in chains of darkness unto the judgement of the great day. Oh had it not been for infinite mercy, thy soul would have flamed in hell, as well as thy house hath been all in a flame. Oh don't complain, but rather comfort thy self in the greatest severity, that it is not severity in hell. The greatest misery on this side Hell, can't but be infinite mercy.

Sixthly, Hath God destroyed thy House, and taken away thy enjoyments? why he hath not, neither will he take away himself. How great a loser soever thou art as to other things, thou art not a loser as to God; and how great a sufferer soever thou art, thou art not a suf­ferer as to God, and this God as thine, and this God to be thine, and that for ever. He that was thy God in Prospe­rity, when those mercies were, he will be thy God in adversity, now those mercies are no more, Psal. 27. 10. and 89. 31, 32, 33. Rest assured of it, thy God will not leave thee, and thou hast enough, whatsoever is not left thee; that thy God is still left, and that he will not [Page 20] leave thee. One God in the want of all is enough, and the enjoyment of all in the want of God is and will be every way sad enough. What canst thou have to comfort thee when thou hast not a God? what canst thou have to sadden thee in the want of all, when thou hast a God? I have done with thee thou poor suffering Christian. I am so far of representing thee under this Calamity a frighted Citizen, as that the Lord knows I would wil­lingly leave thee a comforted Christian; The Lord of all comfort in his own time comfort thee.

The Third and last improvement of this Doctrine shall be by way of Exhortation, and that in these parti­culars.

First, Sanctifie God in all, and in this sore Judgment of Fire upon us. Its easie and usual to speak-well of God, when he dealeth well with us, but rare and hard to extol him when he debaseth, and advance him when he vilifi­eth us. Acknowledg God as righteous in his proceed­ings, when his proceedings are ne're so rigorous. Let your apprehensions of God be honourable, when your condition from God is sad and miserable. It is said of the Turks when cruelly lashed, that they are compelled to return to the Judg, to kiss his hand, give him thanks; and pay the Officer that whipt them, and so clear the Judge and Officer of injustice. My Beloved, as to the unrighteousness of our wayes, God expects that we should be humbled; and as to the rigorousness of his wayes, that he should be acquitted, Isa. 24. 15. L am. 1: 18. Dan. 9. 14. Doth the Angel destroy from one County to another? God is righteous. Doth the Sword devour from one year to another? God is righteous. Am I under want of the choycest mercies, and a sense of the severest miseries? God is righteous. Is the City ru­ined and undone, my house consumed, my Goods burnt, and my Estate lost? Why God is righteous. It was an [Page 21] holy expression of the suffering Emperour Mauritius, when his wife and children were slain before his face, Righteous art thou O Lord, and in very faithfulness hast thou afflicted me. Oh remember, That his Will is the Rule of Justice, and so his actings cannot be charged with any thing of injustice. Condemn thy self, but acquit thy God.

Secondly, Get your hearts affected with this sore Judg­ment of God upon us. Don't put off the Judgments of God, or this place of sore Judgments, with this Gallio­like Spirit, Let look to it who will. Let your eyes be open to see, wherein Gods Hand hath gone out, and accordingly let there be the outgoings of your heart. In­sensible hearts are no wayes becoming miserable times. How sad is it for others to feast while the City flames! and to go abroad with their garments of joy, whilst the Nation hath on her mourning Apparel! Rom. 12. 15. latter part, Weep with those that weep. Zach. 11. 2. Jer. 49. 2, 3. The times I am confident are not so hard, but persons hearts, alas, towards those times are harder. Ah Christians, where are your hearts for Gods Judg­ments in the midst of Gods Judgments upon your Shops and Houses? Oh get broken hearts for broken times, and sorrowing hearts for suffering times, and a pitying heart for a flaming City. Is it nothing unto you that pass by? Behold and see, whether there be any sorrow like unto mine, wherewith the Lord hath afflicted me in the day of his fierce anger, Lament. 1. 12. For my part, let him pass for an hard hearted wretch indeed, who in the day of Londons Calamity can be without any yearnings of pity. O London, what shall be done for thee, or how shall my heart be drawn out with compassion towards thee? My Bowels, my Bowels, Oh that my head were waters, and mine eyes a Fountain of tears, that I might weep day and night for the ruine and destruction of the daughter of my people, Jer. 9. 1.

[Page 30] Thirdly, Be submissive unto God under this fore Judg­ment. Thy mercies are not, and thy miseries are; oh but be content. God hath made sore breacher again and a­gain upon thee, but be quiet; thy house is burnt, thy Shop destroyed, thy Trade decayed and lost, I, it may be with many, alas, thou art turned out of a possession of all; but let there be a sweet acquiescence in the will of God. It's not a murmuring and quarrelling, it's not a con­tradicting and counteracting of God, No; it was Israels sin, the Lord grant it may not be ours, to quarrel with God, and to be unsubmissive unto God. I am sure the Churches practice herein is every way commendable, Mic. 7. 9. I will bear the indignation of the Lord. And therefore 1 Sam. 3. 18. Ely hears such news, as should make the ears of such as heard it to tingle, & their hearts to tremble, and yet quietly and calmly he submits unto it. Remember Christians, That Obedience is due to Gods severest precepts, and patience is your duty under the sharpest Providence. I confess we never underwent a sorer Judgment than this of Fire; Oh but for all that there must be a submissiveness unto God. I, God hath laid a Fiery rod on our backs; Oh but don't let us fly in Heavens face, but rather lay our selves at Heavens feet.

Fourthly, Don't act any thing to encrease Gods Judg­ments. Do what you can to quench, but not to kindle the Fire; to allay, but not to raise the storme; to reco­ver this place out of its rubbish, but not that it may be ruined. In a common Calamity all ought to put to their helping hand; what then should be done with those that help forward the Calamity? Oh take away the fewel, but don't add to the fewel. I don't see how in the judgment of sobriety, they really wish Englands and Londons welfare, that encrease the Fewel to encrease the Fire. Oh that God would do us good, that God would take away his Plagues, that God would make us succes­ful, that God would build again the desolate streets in the [Page 31] midst of us. My Beloved, I say so likewise, and God for­bid that any should not cry, Grace, Grace, to such under­takings and undertakers; and yet those I, those very persons will not leave their Ranting, and Drinking, and Healthing, and Damming, and Chambering, and Stage­playing. Oh Sirs, Sirs, the earnestness of our lips must be attended with the religiousness of our lives, Amos 4. 12. Jer. 8. 6, 13. If we pray that God would do London, we must live that God may do it good. Oh don't walk in any wayes, wherein God will meet with us, and lay more Calamity upon us. Piety is the only way for our Prosperity, whereas iniquity will be the only way for our ruine and calamity, Ezek. 36. 33. A little more loosness, a little more remisness, and a little more profaneness, will make us cry out, when God will say, Why cryest thou for thine afflictions? thy breaches, sores, and wounds, are in­curable, for the multitude of thine iniquities.

Fifthly, Be much with God for removing his sore Judg­ments: How canst thou Christian, see trouble upon trou­ble, and misery upon misery, and calamity upon calamity, such dreadful Judgments one after another, and not so much as speak a word to God in reference unto them? Times of more than ordinary indignation and desolation should be times of more than ordinary supplication. It's not some few formal expressions or other that will serve turn upon Gods turning upon us in eminent wayes of Judgement. When should we poure out a Spirit of sup­plication, but when God poures out the Vials of his Indignation? How sad is it to hear persons ranting in Taverns, when they should be upon their knees to God in their closets! Lam. 2. 18. Let teares run down like a river day and night. Chap. 8. 48, 49, 50. Ezek. 22. 30, 31. I don't see how they can be Londons real Favourers, that are not so much as it's faithful remembrancers. I could wish, and the Lord grant, while we endeavour to make a prey one of another, there may be more of [Page 24] praying with and for one another; For Englands sake don't you hold your peace, and for Londons sake don't you rest, till the righteousness thereof goe forth as brightness, and the Salvation thereof as a lamp that bur­neth, Isa. 62. 1.

Sixthly, Secure the interest of your Soul with and in God; get God to be yours in the midst of those Judge­ments, wherein you can't say, that any thing is yours Hath God by Fire destroyed thy house, and taken away thy Estate? and hast thou not yet God to be thine? what wilt thou doe? Oh hath God poured out the Vials of his Indignation, and hast thou not got God to be thine? what wilt thou doe? Is God risen out of his Sanctuary to punish the inhabitants of the earth? and hath he severely punished us? and hast thou not got God to be thine? what wilt thou doe? For my part I must say it, and I can't but say it again, I don't know what thou wilt doe unless thou hast got God to be thine, and that thou art his, Isa. 10. 3, 27, 5. Psal. 5. 7. 1. La­bour, oh labour and make it your work, that though your houses be destroyed by Fire on earth, yet that your Souls be not destroyed by: Fire in hell. If God be none of yours, I don't know what can be done; but if he be yours, I don't know what can be done undone. This, this is your maine work; and more to stir you up to this, as the close of all, give me leave to recommend these following considerations.

First, I don't know any thing that is more your duty then this: you will tell me it's the world cap and knee; I tell you no, It's God: you will tell me it's your shop, and warehouses and merchandising; I tell you, no, it's God: you will tell me it's getting something, or other these hard times to keep soul and body together; I tell you no, it's God, and keeping God and your soul together. Amos 5. 6. Luke 21. 36. The greatest security in the world without a God, as yours, will be found not to [Page 33] be your security. So far as I know my own heart, I would be faithful to your eternal interest; and if any thing ought to be your work more then this, God forbid that the same should not be discovered to, and pressed up­on you. It's a fond thing for Ministers to make so much adoe in the Pulpit concerning a God in Covenant Rela­tion as yours, if not your duty, and the maine of your duty. W [...] secure now adays what not to our selves; and what doe we secure, but what cannot be secure? Me­thinks I hear poor wretches crying out, Oh that in Londons Conflagration, when houses lost, and goods lost, and estate lost, and all lost, I had secured a Cove­nant Relation.

Secondly, It's the Concernment of your Souls that you are to secure. It's the jewel in the Cabinet, the trea­sure in the field, the child in the cradle, and the eternal well-being of your precious Souls. God allowes us time enough to live comfortably in this world, but no time at all to live wretchedly in another world. God would have the sum and substance of a Christians Spiritual circumspection to be his Souls salvation, not his Souls destruction. Oh, that we should be so serious as to trifles, and trifle as to that which is so serious! Luke 12. 21. Thou fool, this night, &c. Shall I be so serious as to houses and riches which have been destroyed by Fire, and not as to a soul which may be burnt with Fire in hell? What folly would it have been for any in the late fiery calamity to regard his Lumber, and not at all his Jewels, Mat. 16 26. That person must needs come home by weeping Cross, that hath seemingly it may be secured his Estate in houses, but not his Estate in God; the Soul of his Estate, but not the Estate of his Soul. I pray let it not be said of you, Christians, that you should be Penny-wise, and Pound-foolish. Be wise unto sobriety is the Apostles expression; and its the greatest sobriety, yea policy, to be wise to our Souls safety.

[Page 34] Thirdly, God with the voyce of judgement calls up­on you as to this. God is more then ordinary in his judicial proceedings, and so the result of them should be your spiritual ensurings. God alarums persons by this Fire on earth, that so they may keep their Souls from that Fire in hell. All will, and alas, they must say? we live in miserable times: but what saith God? Have a care, you be not miserable with and after those times, Luke 21. 35, 36. Psal. 57. 1. In the shadow of thy wings will I take my refuge. Are your houses destroyed, see your souls be not destroyed; are your riches lost? See you don't lose your treasure in heaven; are you turned out of all? See you be not turned out by the God of all: is there so much misery here? See there be nothing of misery hereafter. Times of prosperity, Sirs, though too too often they influence us with security, yet the voyce of God in times of Calamity is, see that your work be done, least otherwise you be undone. Oh it's high time, Christians, to look to the childe in the cradle, and the jewels in the Cabinet, when the house is on Fire. Oh make sure of your God, and never more then when his judg­ments have been, and are so sore.

Fourthly, This is that which will secure you in the midst of judgements. It's not so much the money in your bags, as grace in your hearts, that will indemnifie you in the sorest troubles. How often makes God a manifest difference between those that fear him, and those that fear him not; between sinners in their rufflings of pro­faneness, and the Saints in their Garbe of holiness. I con­fess both the one and the other, have and doe often drink out of the same bitter cup; but then the Saint kisses onely the cup in comparison of the sinner, who must drink the very dregs, Zeph. 2. 3. It may be ye shall be hid, Ezek. 9. 4, 5. Job 5. 19, 20. Gracious Souls are marked by God for preservation, when loose and debauched sinners for wrath and indignation. Oh how [Page 35] poor preservatives are all things to this, a Covenant Re­lation to God! I don't know any thing that will or can se­cure you from an arrest of Evil, but only as you have Hea­vens protection. If safety is to be had any where on earth, I may rather hope for it in the place of Gods worship, then in an house of Goodfellowship. When there was nothing but darkness in Egypt, there was brightness in Goshen.

Fifthly, This is that which will comfort you in the midst of judgments: You may drink out of the same bitter cup with others, but this will sweeten it to you. The clouds of a sad providence may empty themselves into showers, but this will be a Soul comforting Sunshine to you. The Fire may and hath destroyed your houses with others, but this will be a support to you, 1. Sam. 30. 6. David encouraged himself in the Lord his God. David with a God as his, could not but encourage himself, whereas without a God he could not but be discouraged. I have lost my friends, but I have God to be my friend; I have lost my houses, but I have a God to be my house; I have lost my riches and all that ever I had, but I have God to be my riches, and all that ever I can want, 2 Sam. 23. 5. Psal. 23. 1. The Lord is my shepheard, I shall not want. Oh how chearfull may the Soul be in the loss of all, that is not at a loss as to God! Go and be miserable with a God if thou canst, and let others be comfortable without a God if they can. I had ra­ther choose a Saint in his meanest rags, then a sinner in his stateliest robes. If a God can't comfort thee, alas, what will or can comfort thee! A God as thine cannot but be a Cor­dial to thee in all thy swoonings.

Sixthly, Your Souls shall be saved notwithstanding the greatest and sorest judgements. When judgements break the Cabinet of your bodies, they shall not be prejudicial to the jewel, your Souls. Those judgments that make way for others to be damned, they make way for you to be saved. Those judgments that are so many Serjeants haling others away to a prison, are but so many servitours convay­ing you to a Pallace, Malach. 3. 16, 17. They shall be mine, [Page 36] saith the Lord. What was a fiery Chariot to E [...]ah, when therein he was had away for heaven, Ps. 73. 24. When judg­ments have done their work upon you, you shall not be un­done by those Judgments. I, the Fire hath destroyed your houses, and a next may destroy your lives: God this time hath put Fire to your houses, and men through their cruel­ty the next may put a bloody knife to your throats; but when your houses, goods, and lives themselves are gone, your souls for all that shall not be gone, but bound up in the bun­dle of life. A believer may say to Judgments, the Plague, the Sword, Famine and Fire, do your work and spare not; my body can but be resolved into dust, but my soul shall not be sentenced into hell. I believe that many good men may be removed in a common calamity, but I dont believe that any good man shall be sentenced into eternal misery. To draw therefore to an end. It's salvation work, Christians, and dear Friends, that I have put you upon; and if any thing would do it without securing your souls with and in God, I would not trouble you with one word of what hath been deliver­ed. You don't know what evil there will be in the earth; we have lost our goods and houses, and we may next lose our lives, and the lives of our poor babes. All that I am earnest for, is only, and I hope you wont blame me for it, that it may not go ill with you hereafter, how ill soever it hath & may still go with you here. Oh who would not be safe as to hea­ven, when heaven alone it is that will be his safety.

And now I have done the whole; and may the blessing of God attend the whole that hath been done, in setting it so upon our hearts, and our hearts upon it, as that the Judg­ments that have been, may be removed, this sore fiery Judg­ment sanctified, and those that may be, and are still threat­ned, through mercy, prevented, that so England may once more be a quiet habitation, and Londons ruined Foundati­ons again laid, yea, the Topstone thereof crying, Grace, Grace: Even so Blessed Lord God, and let all thy people heartly and reformedly say, Amen, and Amen.