MEDITATION I. Of the Weight of Gods Hand in the late destruction of London by Fire.

REmarkable are those expressions of Job, cap. 6. ver. 2. & 3. O that my grief were thoroughly weighed and my calamity laid in the Ballances to­gether; for now it would be heavier than the sand of the Sea: therefore my words are swallowed up, and ver. 4. For the Arrows of the Almighty are within me, and the poison thereof drinketh up my spirit: the Terrors of God do set themselves in array against me. How fitly may the people of England, but especially the late Inhabitants of London, take up the same ex­pressions? How justly may they wish that their Ca­lumities were weighed by others, as well as felt by themselves? But as it is is impossible to find Bal­lances able to contain the sands of the Sea, so is i [...] next to impossible to find any, in which the Ca­lamity of London may be weighed, or any thing able to weigh against them (such is the heavi­ness thereof) besides the sands of the Sea: Yea, i [...] Jo [...]s particular grief and misery were heavier than those sands, may not the like be said of what hath now befallen thousands, all whose losses and crosses put together (though not any of them singly) are certainly heavier than his either was, [Page 2]or could be. I think it is so far from being a sin to put the judgements of God, as it were, into a scale, that we may learn how heavy they are (so far as we can attain) that I question not but it is a duety, and am sure it was the practice of that sensible Prophet holy Jeremiah, Lam. 4.6. The punishment of the Iniquity of the Daughter of my People, is greater than the punishment of the sin of Sodome, &c. There we see he layes the punish­ment of Sodome in one scale, and that of Jerusalem in another, and weighing them against each o­ther, concludes the latter to have been the heavi­er of the two: Yea, indeed the whole Book of La­mentations is, as it were, a pair of Ballances hung up, into which the Prophet is casting in the se­verall miseries of Ierusalem parcell by parcell (as he could take them up) till he had thrown in all; that he and others might understand to what weight the whole sum did amount. Though there are some that are ready to faint under the cha­stisements of the Lord, yet more are apt to despise them, especially after some time, and when the surprize is over, and in case they themselves are not so immediately, or so deeply concerned in them as others are. Then are they ready to say to others in reference to their losses, as the chief Priests and Elders did to Iudas, in reference to the trouble of his mind, Mat. 27.4. What is that to us? look thou to that: Or to shew themselves Gal­lio like of whom we read, that when the Greeks took Softhenes the chief Ruler of the Synagogue and beat him before the Judgement-seat, Gallio cared for none of those things. Though he saw a Person of Quality and of Integrity unjustly bea­ten in a publike way, he regarded it not. Let the [Page 3] Gallio's of this Age read what I am now to write us touching the miseries of poor London, and be perfectly unconcerned if they can, or exempt themselves, if it be possible, from having any share in that Calamity which they seem to slight, as if it were nothing to them, or as if the late fire had not so much as singed one hair of their heads, neither would, at the long run. I dare warrant them, that gray hairs of misery are upon them also (and upon that account,) though they know it not.

When I enter upon the Meditation of Lon­dons destruction, I had need to fortifie my self with those words of Solomon, viz. that It is better to go to the House of mourning, than to the House of feasting, Eccles. 7.2. For such a discourse can be no other, than as it were a House of mourning, yea, As the mourning of Hadadrimmon in the Val­ley of Megiddon, Zach. 12.11. And now me­thinks the Book of Ieremy called Lamentations doth so wonderfully suit the present case of London, as if it had been calculated for the Meridian of that City, rather than of Ierusalem, or as if God had stretched out upon London the same line of confusi­on, as he did upon Ierusalem, or as if those di­vine thunder bolts, which were shot against both those famous Cities, had been made in one and the same mold, or as God speaks, Amos 4.11. I have overthrown some of you, as God overthrew So­dome and Gomorrah. So, as God overthrew Ieru­salem in like manner, and with many the same cir­cumstances hath he destroyed London. Our sins were much what the same with theirs (as I have shewed, when I ennumerated the procuring cau­ses of fire) and it is but just, that our plagues and punishments should be the same likewise. [Page 4]Now where shall I begin my discourse of Lon­dons calamity? Or how can I do it without premising those words of the Prophet, Jerem. 9.11. Oh that my head were waters, and mine eyes a fountain of tears, &c. If my eyes be not a fountain my heart must needs be a Rock, and Lord smite thou that Rock, that waters may gush out, whil'st I mention those things that should be bewailed, even with tears of blood.

That which first presents its self is the conside­ration of what London was, nor can it be better expressed than in those words, Lam. 1.1 The City that was Great amongst the Nations, and Princesse amongst the Provinces. Sure I am London was the glory of England, yea the glory of Great Bri­tain, yea the glory of these three Nations, if not in some sense the glory of the whole World. But as the Prophet speaks of Ierusalem, ver. 9. She came down wonderfully, the same may be said of London. But alas! What is London now, but another So­dome lying in ashes? What is it but a heap of dust and rubbish? The greatest part of it seems to be convered into so many Church-yards, as consisting of nothing, but the Reliques of Churches, with waste ground round about them, full of open Vaults or Cellers, like so many uncovered Graves, and fragments of houses like so many dead mens bones scattered on every side of them: I had al­most called it another Smithfield ( [...]alluding to the use that place was put to in the Marian dayes) for that every house was a kind of Martyr sacrificed to the flames: and that (as is vehemently suspect­ed) by men of the same Religion, with those that burnt the Martyrs in Queen Maries dayes: Witness that Frenchman that was convicted and executed upon his own acknowledgement of ha­ving [Page 5]begun the Fire in London, whose confession tels us that he was instigated by Papists (one or more) and the choice of his Confessor, that he was one himself. We can now no longer say of London Here it stands, but Hie jacet (as we say of one that is dead and buried) Here it lies; not that here it is, but that here it was.

May we not go on with those words of Ieremy Lam. 1.1. How doth the City sit solitary, that was full of people? How is she become as a Widow? Where are those multitudes that inhabited London a few moneths since? How are they dispersed and scat­te [...]ed into corners, some crowded into the Suburbs, others gone into the Country, disabled in all like­ly hood, from ever returning again, to settle as before; Who complains not that they scarce know where to find any body, even those that they had wont to converse and trade with, for that their former places know them no more, yea they hardly know the places again, where they dwelt formerly, or can find where those hou­ses stood, which they inhabited many years to­gether. To see a populous City so wofully depo­pulated in a few dayes time, and the late Inhabi­tants driven away as stubble before the wind; Whose heart would it not cause to bleed? How oft have I heard men say since the Fire we have occasion to use such and such tradesmen, that use to work to us but know not were to find them, we should speak with such and such Friends, but know not what is become of them, or whether they are gone. How many thousand houses (that were lately such) do not now contain one Inhabitant, nor are sit to do it. This also should be for a la­mentation. Did the Egyptians mourn, when [Page 6]but one was missing in every house, and shall not we when multitudes of whole housholds and houses are swept away all at once?

Why should I doubt to say, that a great part of the strength and defence of all England, yea, of all the three Kingdomes, is lost and taken away, in and by the destruction of London? Was not that great City able to have raised a mighty force in a short time, wherewith to have op­posed an invading Forreigner? Was it not a Mine of Treasure, able to supply vast summes of monie for the use of King and Kingdome, at a short warning: and found as willing as able to do it? If a vast and stately Ship, as most that swim in the Ocean had been lost, how soon could, and did that famous City build such another? Surely, London was the sinews and the very right hand of all great and publick undertakings; and that they knew full well, that said in their hearts, Rase it, Rase it to the very ground. Are we not now like Sampson when his hair was cut, and should we go out to shake our selves as he did, Judg. 16.20. should we not presently find it? Yea, are we not become like the men of Sechem, when they were fore, present­ly after their being circumcised, whom Simeon and Levi flew, Gen. [...]4.25. Who can be a friend to England, or have any true English blood run­ning in his veins, and not lament, to see so much of the strength of the Nation taken away at once? As Jerem [...], speaking of what God had done to Jeru­salem, (as in his own person) saith, He hath made my strength to fall, Lament. 1.14. and then adds, He hath delivered me into their hands, from whom I am not able to rise up: That is not our case as yet, but how soon may it be, our present weak­nesse [Page 7]and obnoxiousness considered?

Is it not worth taking notice of, that the beauty and splendor of England is defaced and lost by the destruction of London? How deformed is a body without a head? and was not London the head of England, in that sence that Damascus is said to have been the head of Syria, and the head of E­phraim to have been Samaria, Isa. 7.8. That is the head City, for we acknowledge a head Superi­our to that, yea, Supreme under God, viz. our So­vereign, as it is, ver. 9. the head of Ephraim is Remaliahs Son. As the face is to the body, so was London to England, viz. the beautifullest part of it, and look how men reckon it a great prejudice to their bodies when their faces are marred by any great deformity, so is it to the whole Land (which is to be considered as one body, and all the parts of it as members of each other) when scarce any thing of that is left which was the very face of it. They that saw only the other parts of England saw (as I may allude with reverence) but it's back parts. Was not London as it were the Throne of the Kings of England successively, and other pla­ces in comparison of it, but as it were their Foot­stool? (you know to what I allude.) Now Lon­don is gone may we not write Icabod upon the Nati­on, for that the honour of it is departed? Now who can be a true Englishman and unconcerned for the honour of his Nation, and not troubled to see it lie in the dust? How is the honour of a Nation in­sisted on? How many wars are commenced and continued in the world to vindicate the honour of particular Nations? How hard is it for Nations to recede from the very punctillio's of their honour? Now if God hath disgraced us and weakned our [Page 8]reputation (as certainly he hath done) by taking away the great City, surely it should be for a La­mentation? If our Father hath spit in our face, as Moses said to Mariam, ought we not to be ashamed seven dayes, yea, seven years we had need for such a spitting of fire in our face, as hath befallen us? Jeremy puts it amongst his Lamentations, Lam. 1.6. From the Daughter of Zion all her beauty is departed. We proceed.

Whose heart would it not grieve, to think what precious fuel went to feed that pernicious fire? Goodly Houses, noble Halls, belonging to seve­ral Companies, ancient and worthy Hospitals, af­fording relief to multitudes of poor and distressed people, magnificent Churches built (and some of them but lately repaired) at a very great charge, places of Judicature, and for the honourable re­ception of Magistrates, as Guild-hall, and others, Common places (as I may call them) of Trade and Tradesmen, such as Blackwell-hall, and the Royal Exchange, (the onely sanctuary that I hear of, to it's own Founder,) useful and eminent Schools, as Pauls, and others, one famous rece­ptacle of Divines, by the name of Zion Colledge, another for Civilians, one Cathedral, for large­ness and stateliness of building, exceeding all that I have before mentioned. All these are well known to have been fuel to that fire; yea, all these were but a part of it's fuel. There were other things, which though they did not as to bulk e­qualize those I have mentioned, yet in worth and value did far exceed them. In some places you might have seen rich wines, it may be Sack and Hippocras, burning for no bodies use, elswhere costly Oils swimming about the streets, and after­wards [Page 9]converted into flames. Was not the fire fed in some places with rich housholdstuffe, and dear furniture, in others with shop-goods and wares of great value, as fine clothes, and such like, which their owners wanted opportunity to send away? How many precious druggs, and odoriferous spices went up in those flames, as so much incense? How many wholsome Medicines, and powerfull Anti­dotes, and great Cordials, such as Mithridate, Treacle, Spirituous Liquors, Bezoardick Powders, Confection of Alchermies, Chymical Oils, and Spirits, were in great quantities consumed by that fire, as if they had been good for nothing, or as if nothing had been too good for it. And above all other losses, What Scholler, (that is so indeed,) can with drie eyes mention the inestimable losse of books that was sustained by that mercilesse fire, to the undoing of many Booksellers, in one sence, and of many more Schollers in another. How many learned and usefull Authors in several Languages, Arts, and Sciences, Divines, both Po­l [...]mical, and Practical, Fathers, Schoolmen, Phy­licians, Phylosophers, Lawyers, Historians, An­tiquaries, Mathematicians, and others, besides many precious manuscripts (till then preserved, like so many leaves of the Sybils) were then burnt to ashes, as if our enemies the Papists, had been then disarming us of some of our best weapons, wherewith we should defend our selves against them? Yea, the very Sword of the Spirit, which [...]s the word of God, the Bible it's self, as to many hundred Copies of it, was then taken from us and burnt (as if it had been a piece of heresie, or had fallen into Popish hands, who brook it not in our genuine translations.) And this were more to be [Page 10]lamented than all the rest, if that sacred book, that book of books, might not more easily be reprin­ted, than many others that are of greater volume, and of which there are but few Copies extant. But as for our Biblia Polyglotta, midwived into the world at a vast charge, and by the unspeakable industry of many learned and famous men, to the great renown of themselves and of this Na­tion, how many of them were consumed, as if they had been so much waste paper, and who is able to repair the losse? These things, as I said before, were the fuel that fed the flames of London, Quis talia fando Tempe­ret a lachrymis? Who can think of such things as these, and not draw waters and poure out before the Lord, as the Israelites did at Mizpah? To have made, or fed as many bonefires, as are usuall upon great solemni­ties, with meer Musk and Ambergrease, (if so much could have been had) had not been so great a charge and losse, as were all those ma­terials which went to foment the dismall fire of London. Those flames were higher fed (all things considered) than Cleopatra was, when, as it is storied of her, she drank dissolved Pearls. How angry was the Almighty with us, when he would rather fling all this trea­sure into the fire than suffer us to enjoy it? How unworthy did he proclaim us, when, in fact, he said, better the fire should have it than we?

But where did all this losse light? Was it upon LONDON only? Were few or none sufferers but the Inhabitants of that City? Yea, doubtless, it was a terrible blow to the whole [Page 11]Nation or to the greatest part of it. Who had any considerable interest in England, and none in London more or lesse? As all Rivers run into the Sea, and all the lines of a Circumference meet in one Center, so did the interest of most considerable Englishmen, in London. Who had not some share in that great ship, as I may call it, which is now blown up? They that had no immediate and per­sonall interest in London, Had they not Relati­ons Brothers or Sisters, yea it may be Sons or Daughters, or if not so, Kindred more remote, that were great sufferers by this fire, and whose losses they should lay to heart. Nero is said to have wished that Rome had had but one Neck, that he might cut it off at a blow. In refe­rence to England, London was next to that one Neck, and hath not this fire cut it off at one blow? His Majesty hath told us that his losse in the City was greater than any other mans, and what good Subject would not bewail that? But surely Reader it is thy losse, if thou art an English Protestant, as truely, though not as much as his. The losse was Catholick (that is univer­sall) in the consequences, as well as Roman Ca­tholick in the Causes of it. But is this all that can be said of the losse of London? Surely no, Read but the Book of Lamentations and you will find many more expressions applicable to the Case of London, besides those which I have taken no­tice of already, Lam. 1.4. There saith the Pro­phet, The wayes of Sion mourn, because none come to the Solemn feasts, her gates are desolate. All these their calamities are come upon us at once. Our Gates are laid waste, our selemn Assemblies both Religious and Civil in most places of that [Page 12]which was called London, are unavoidably at an end, and if our wayes do not mourn, that is, if they have not a sad and a ghastly appearance let all that passe by them Judge. Surely Lon­don is now the saddest spectacle that is this day in England.

Doth the circumstance of time in which this fire befel us, add nothing to our affliction? Had we at the same time had many friends, and ene­mies but few or none, our misery had been less: For then should we have been much pitied, which had been some mitigation of our loss: but did it not befal us at a time when we had few friends, but many forreign enemies round about us. This Jeremy lamented in reference to Jerusalem, Lam. 1.2. Amongst all her lovers she hath none to comfort her, all her friends have dealt treacherously with her, they are become her enemies. Is it no aggravation of our misery (surely it cannot be otherwise) to think how wretchedly our many enemies will triumph and insult, because of it, and cry, Ah, ah, so would they have it, Lam. 1.21. All mine enemies have heard of my trouble, they are glad that thou hast done it. And Lam. 2.25. All that pass by clap their hands, they hiss, and wag their head, for the daughter of Je­rusalem, saying, Is this the City that men call the per­fection of beauty, the joy of the whole earth, vers. 16. All thine enemies say, This is the day that we looked for, we have found, we have seen it, vers. 17. The Lord hath caused thine enemies to rejoyce over thee, he hath set up the horn of thine adversaries. Also in Lam. 3.14, 45. You may see how much stress the pro­phet Jeremy did lay upon the insultings of ene­mies, and how humbling a consideration he took it for. When enemies congratulate our miseries in [Page 13]stead of condoling them, it adds much. Surely France, but for shame, had rung bells, and made bonfires when the tidings of our fire did arrive there. God would that a people should lay it to heart, when he exposeth them to contempt. Jerusalem hath grievously sinned, therefore she is re­moved (so is London) all that honoured her, despise her, because they have seen her nakedness. He loves not his countrey that cares not how it is slighted, or who insults over it.

What if it can be made out that there is no paral­lel at this day for London's calamity, should not that be for a lamentation, that God should so punish us, as if he would make us an example to all the world, or as if we had been the worst people in the world? Ieremy took that circumstance to heart in Jerusalem's case, Lam. 2.13. What thing shall I liken to thee Oh daughter of Ierusalem? What shall I equal to thee that thou maist be comforted? So Daniel 9.12. For under the whole heaven hath not been done so great evil, as hath been done upon Ierusalem. If the like may be said of London, (and indeed I have heard no man pretend the contrary at this day) its misery must needs be great. If it be an unparallel'd stroke it must needs carry a great face of Divine wrath and displeasure with it, and that doth add much, Lam. 2.1. How hath the Lord covered the daugh­ter of Zion with a cloud in his Anger? and remembred not his footstool in the day of his Anger. Ver. 3. He hath cut off in his fierce Anger all the horns of Israel.

Many things in this judgement seemed to carry with them a great face of Divine Anger, as namely, for that the Lord seemed to destroy London, so far as he went without any pity. Such a thing as this is [Page 14]bewailed, Lam. 2.2. The Lord hath swallowed up all the habitations of Iacob and hath not pitied, And verse 17. The Lord hath thrown down and hath not pitied. If God had taken away the houses of rich men that could have born their loss, and mean time spared the houses of such as were poor, there had been pity in that, but he was pleased to take all before him, and with the same besome of destruction to sweep away the habitious of the poorest, as well as of the most rich. And did not God's turning a deaf ear to all the prayers and intercessions that were made, as for the greatest part of London whilst the fire was, and going on to destroy not­withstanding though they cried unto him day and night that he would stay his hand and spare the remainder, I say did not that speak God exceeding angry. This was one of Ieremies complaints, L [...]m. 3.8. Also when I cry and shout he shutteth out my prayer, and verse 44. Thou hast covered thy self with a cloud, that our prayers should not p [...]ss thorough. God did in effect say that, Though Noch, Daniel and Ioh stood before him, yet would he not be intreated for the City. When prayers can prevail no longer in such a case as that was, it is a sign God is exceeding an­gry. Moreover the fierceness of the judgement, and the mighty force it came with, and the quick dispatch it made, intimates, as if God for that time had abandoned all pity towards London: For may not these words of Ieremy be applied to us, Lam. 3.10. He was unto me as a Bear or as a Lion he hath pulled me in pieces, he hath made me de­solate.

If any man that reads these things be yet insen­sible of the heaviness of Gods hand in this stroke let him beside; all that hath been said, consider [Page 15]how unexpected, and how Incredible a thing it was that London should be almost totally consumed by fire, ere this year were at an end? Now what, but the greatness of this judgement made it so incre­dible till it came? That some few houses might have been fired in a short time, we could easily have believed, but not that so many as the Prophet speaks, Lam. 4.12. The kings of the earth, and the inhabitants of the world would not have believed that the enemy should have entred into the gates of Jeru­salem. To think a judgement too great to be in­flicted, and yet when it is inflicted to make light of it, are very inconsistant things, and mighty self-contradictions. He that should have come to a man worth eight or ten thousand pound, a week before the fire, and told him that within ten days he should not be worth so many hundreds, would he not have laugh'd at him, and said in his heart, How can that be? Had all his estate been in hou­ses, some in one street, some in another, he would never have dream'd that they should be all sired to­gether, or within a few days of one another: And yet it is well known to have been the case of many to have been worth a good estate one day, and the next day, by the fire to have been reduced almost to nothing. How are the words of Jeremy upon this occasion revived, Lam. 4, 5. They that did feed de­licately are desolate in the streets, they that were brought up in scarlet imbrace dunghils. Great and sudden downfalls cannot but move compassion in any man that hath bowels. As Jeremy speaks of the Naza­rites, Lam. 4.6, 7. That they who were purer then snow, whiter then milk, their visage was become blac­ker then any coal, so to think how they that lived in great port and fashion, are many of them, as in the [Page 16]turning of a hand brought exceeding low, they and theirs, should much affect us. The desolation of so many houses is a sad sight, but the ruine of so many families as this fire hath ruin'd, is yet a sad­der consideration. Surely it hath fallen heavy, both upon rich and poor, rich men in the loss of their estates, poor men in the loss of their friends. The rich man hath lost his talent, and the poor man hath lost his steward that improved it for him in a way of relief and charity.

Is it not worth our adding, and throwing into the ballance, that this loss by fire trod upon the heels of two other greater losses, viz. By war and pestilence, the latter of which, not only diminished our estates, but (which was worse) deprived us of near and dear relations: yea, moreover that this judgement came before the other two were gone, or either of them, for is not the sword yet drawn, and doth not the pestilence still devour? so that these three judgements have appeared together like three terrible Comets or Blazing-stars threat­ning utter destruction, and God hath come out against us riding as it were upon three several dreadful horses, black, red and pale, to allude to what is spoken in the Revelations: And as for what concerns mens estates, it is well known that the sword and pestilence in several years hath not so much exhausted them, as this fire did within a few days.

Meerly to avoid tediousness I shall here add but two things touching London's loss (though other­wise much more might be added) one is, that it is Invaluable, and the other that in the eye of reason it is Irreparable. It is in the first place Inestimable, namely, how great the loss is for the present, but [Page 17]more especially what sad products & consequences it may draw after it, for the future, whither the tayl of the Comet (as I may call it) may reach. It is a common, and I believe a true saying, amongst the sufferers by this fire, that they have lost so much that they themselves cannot tell what they have lost. Only he that can tell the number of the Stars, and call them all by their names, doth know what the sum total of this loss is, and what are all the particulars of it, and what influence this Judgement may have upon the times to come; for certain it is the children which are yet unborn will in time fare the worse for it. Who can estimate how great a dam­mage and confusion will arise first and last from one branch of this losse viz. the burning of Bills, Bonds, Leases, Conveiances, Books of Debts, and Accompts, and other Writings of great conse­quence, which was all that many men had to shew for the greatest part of their Estates; what contention and confusion this one loss may pro­duce no heart can conceive? who knows not that paper and parchment, such as the contents thereof may be, may be of greater value than Pearls and Diamonds? How many had rather, yea had bet­ter have lost thousands of pounds, than some few sheets of paper, that went to feed those flames? O fire inestimably dear! O loss unvaluable, Could this loss be repaired the matter were not so great, but it either is or seems to be irrepairable [...]t leastwise in the memory of any man now liv­ing. So that we may here take up the same com­plaint which the prophet did, Lam. 2.13. Thy reach is great like the Sea, Who can heal thee? Or as he Jer. 30.15. Why criest thou for thine affliction, thy sorr [...]w is incurable? I question not the Omnipo­tency [Page 18]of God, but, according to what is usual with God to do in the world, we can none of us expect to see that breach made up in many years, which was made upon London in a few dayes. Now put all these things together, and then tell me if his heart be not harder then the nether Milstone, that can see what London hath suffered, and not mourn with a very great mourning. If so a maze­ing a Judgement will not awaken men, they are like to sleep in their security, till they come to wake in Hell, where none can sleep; for the smoke of their torment ascendeth continually, and they have no rest day nor night.

But are there any that call themselves English­men, that do not only not mourn over, but rejoyce and triumph in the destruction of London? Let them believe themselves to be legitimate if they can; at leastwise let them not think, that others will ever believe that there is one drop of true English Blood running in their veins: Or let the parents of their Bodies be who they will, I am sure that in another sense they are of their Father the Devil, and his works they do. If there could have bin mirth in Hell there would have been rejoycing there at the firing of London, as there is in heaven at the Conversion of a sinner. How worthy were they to have dan­ced in those flames, who (if any such be) have sung and danced at the remembrance of them?

But what if some not only rejoyce in this be­ing done, but had the heart to do it? How long was it ere I could believe there was any such Monster in the World? till I heard of one con­victed for the same, and that by his own sensible and persevering Confession. Lord, What mis­chief [Page 19]have they done? Is there any sacrifice for their sin? One would think, if there were no Hell, God would prepare one on purpose, for such miscreants, to burn them in, who have burn't up the Estates and Livelihoods of so many thou­sands. But, Lord, thou knowest it is not my desire they should, nor is it my opinion, that the blood of Christ, laid hold on by faith, is not able to save their souls. And oh! Though their bodies should be given as meat to the fowles of the air, or fewel to temporal flames, yet that their souls might be delivered from the wrath to come! Let them rely upon no pardon from that triple crow­ned blasphemer of Rome, who cannot so much as pardon his own sins, and it is well the (light of such men considered, and how they hold the truth in unrighteousnesse) if they be not unpar­douable. He that cheats men into sin, let him not cheat them into Hell, by causing them to rest up­on his mock indulgences, who is easie enough to pardon such peccadilloes in his account, as are the burning of Protestant Cities, yea, can be wil­ling to enroll them amongst his Saints. I con­fess a red letter would do well before their names, but onely in token of blood and cruelty. But, Lord, I desire to look higher, than those in­struments of our late sire, even unto thee. Thou hast set us on fire round about, and oh that we could lay it to heart as becometh us. We would hold our peace, because thou, Lord, hast done it. If thou hadst so pleased London might have been like the Bush, which did burn, but was not consumed, but thou didst give it up to the flames: Lord, at what a rate hath London, yea England sinne [...] that thou hast thus punished it? Thou dost man [...] [Page 20]times punish men lesse than their sins deserve, but never more. Which of us have not contributed by our iniquities, to this as well as to other judge­ments? Which of us have not cause to say, Lord forgive us, that by our sins we have infected Lon­don and England with a devouring Plague, that we have helpt to embroil it in a consuming War, yea, that we have had our hands as by way of de­merit in kindling the late Fire, which burnt Lon­don to the ground.

MEDITATION II. Upon sight of the Weekly Bill for London since the Fire.

VVIth how sad a heart have I read that Bill, finding but sixteen Parishes within the wals now pretended to, and considering with my self by how great a Synecdoche some of those Parishes do at this day go by their former names? It is that figure, which puts a part for the whole (yea a small part too) the compounding Figure as I may call it, that takes as it were, five shillings or half a Crown for a pound) which alone warranteth us to call London, London still, and severall pari­shes (said to be now standing) by the names which they did bear formerly. The unjust Stew­ard, Luke 16.7. used substraction; onely where a hundred was owing he bid them set down fifty, but we (as if that were to be more just) pro­ceed by way of multiplication setting down a a hundred for ten or twenty. We view our Ci­ty as it were through a microscope, which repre­sents the leg of a Flea so big, as if it were the [Page 21]leg of some creature far bigger than its whole Body. So might we call a sometimes great and samous Inne, the Crown or Miter, as it was for­merly called, though burnt down to the propor­tion of a Cottage, because the sign and sign post are still to be seen, and there is yet some small part of the old Building. Is it not rather the Epitom [...] of London, which we now have than Lon­don it self, as if the abridgement of a Book in Folio (be it Aquinas his Summes or any other such) should go by the name of Aquinas his Sums (or what other name it bore in Folio) when contracted into a smal Manual or Pocket-Book. It is London in short hand, such as might contain the Decalogue within the compasse of a single penny, rather than so at length if yet we may call it London.

Is it not rather Londons Remains and Ruins, its [...]rn and Ashes than London it self? So a Burgesse or two in Parliament stands for a whole Town, a Knight or two for a whole Shire, so Lords Spi­ [...]ual and Temporal write themselves, London, Yorke, Lincoln, Canterbury, as if they were whole Cities or Towns, being indeed but single and in­dividual persons. Methinks it is as if Judah and Benjamin were called Israel, being indeed but two Tribes of Twelve: Nor am I lesse affected with that dolefull parenthesis in two short words ( viz. Now standing) How am I pusht with the two horns of that parenthesis, putting me upon this dilemma, that I know not whether more to be thankfull, that all London is not fallen, or more to lament that so small a part of it is yet standing. The late Plague gave us to see and expect Lon­don without many Inhabitants (at leastwise for a [Page 22]time but to see London with but a few habitations was that we never lookt for. We have lately known a Plague, that laid thousands of Citizens under ground, but who dreamt of a Fire that would lay the City it self upon the ground? Hear O Heavens, and be astonished O earth. I find as many sorts of diseases in the Bill now as ever. They find men out go whither they will they crowd into Families, that have scarce room enough to turn themselves in. Death will not spa [...]e, (as if it pitied those whom the fire hath not spared): Mens tabernacles must go to wrack as well as their houses. But to confine my self to the business of the sire.

Methinks London at this day is a lively Emblem of a Professor fallen from his first Love, or ra­ther a backsliding Professor is just in such a con­dition as London is at this day. He goes by the same name as formerly, but How far is he from being the same person he was? How like is he to those Churches the outsides whereof are yet stan­ding; their walls and steeples make such a fair show, that they, who should view them at a di­stance, would think, they were just as before; but alas! Their insides are gone, they are fit for no use, yea their very out-sides are so frail and brittle, that in a windy day men are loth to pass by them for fear of being knockt on the head. What havock hath sin made in all the faculties of such men (which, if the Soul may be compared to a City, may be called the several streets of that Ci­ty) How hath error destroyed their understandings, ill habits their wills and inclinations to good, the World consumed their spiritual affections, all these things conspired to desolate and lay [Page 23]waste their Consciences; and now those men though called Christians still (and glorying in that name) lie just like London in dust, and rubbish, and ashes. O Lord, Give England to meet thee in the way of thy judgements, by a timely repentance, yea give these three Kingdomes so to do, lest it come to pass that hereafter England should be cal­led England; and Great Britain, Great Britain, and the three Kingdomes so; by as great a Synec­doche, as the poor Remains of London are now called London, and the Reliques of some streets (said to be now standing) by the name those streets had, when in their beauty and glory.

MEDITATION III. Upon the Discourses occasioned by the late Fire, both th [...]n and since.

SOme came to London in the time of the Fire, having heard of it (but not seen it) and pro­bably their first question was, Is the Fire out? Alas! no, would they say that answered them, It is so far from being out, that it rageth more and more. They that heard it was not out would be asking how far it was gotten, whereabouts it was: Then would men begin to reckon up the Streets and Churches that were burnt down already, Thames street is gone, and Fish street is gone, and Gracious Street is down, and now it is at such a place, and such a place, and so they would pro­ceed. Is the Fire abated would others say? Is there any hope of extinguishing it? We see little sign of it would some reply, It is seared it will con­sume the whole City and Suburbs too. Why do [Page 24]they not play their Engines would some cry? A­las they are broken and out of Kelter, we little expecting such a sad time as this. Some it may be would say, Why do so many people stand ga­zing on, and not run to help? The Fire hath now got such head and is so fierce would they say that there is no coming near it: But why do they not pull down houses at a distance? that is long work would some reply, and seeing they can­not carry away the timber, when they have done, it will do but little good. Do not the Magi­strates, would some say, bestir themselves to put a stop to it? It is like they do what they can, but they are even at their wits ends, or like men a­stonished. They that stood and look't on would cry out, See how it burns East and West at the same time, not onely with the wind, but against it. Hear how it crackles like a Fire in thorns: Hear what a rattling noise there is with the crack­ling and falling of timber. Look you there saith another just now the Fire hath taken this or that Church, which alas is full of goods, now it is just come to the Royall Exchange; by and by would they say, See how presently such a stately house was gone, it was but even now, that it be­gan to fire, and it is consumed already: Oh what a wind is here, See how it is as bellows to the Fire, or as the breath of the Almighty blowing it up. You would wonder to see how far the sparks and coles doe sly. It is strange they do not fire all the houses on the other side of the wa­ter, where abundance of them do light. I can think of nothing, saith one, but of Sodom and Go­morral, when I see this sight. Alas, Alas! cries one, now do I see such a good friends house to [Page 25]take fire, and, by and by, now do I see the house of another good friend of mine on fire; in that house, that you see now burning dwelt a Brother or S [...]ster of mine, or some other near Relation. O­thers would come dropping in and say, They had staid so long as to see their own houses on fire and then they came away and left them, Such a [...] dwell near to London and to the Road would cry as they lay in their beds, we hear the Carts rumbling and posting by continually. Those that were within the City, at that time, would ever and anon say to one another, Did you hear that noise. There was a house blown up, and by and by there was another house blown up. Others would cry, The fire is now come near the Tower, and if the powder be not removed, God knowes, what mischief will be done with that: One while the people would take an Alarm of Treachery, and cry out that the French were coming to cut their throats.

Such whose houses the Fire had not yet seized, but was hast [...]ing towards them, you must sup­pose to have made this their discourse, What shall we do for Carts to carry away our goods, we have offered three, four pounds a load for Carts to carry them but two or three miles off, and cannot have them. One while they cry there is an order to prevent the coming in of more Carts, it being thought that whilst we mind the saving of our goods, we neglect the put­ting out the fire, and now will our houses and goods burn together, and so we shall loose all. Such as had the opportunity to convey their goods, as far as the fields and no farther. How did they discourse of the hardship they must un­dergoe, [Page 26]if they should leave their goods, they would be stollen, if they should look to them themselves (as many had no body else to do it for them) they must have but little sleep, and a cold open lodging, and what if it should rain? And some we may imagine were discour­sing, what they and theirs should do, their hou­ses and goods being burnt, where they should put their heads as having neither money nor friends, at leastwise so near that they knew how to get to them. These were but some of those dreadfull stories that men and women talkt of: I could tell you how women with child would say, They had but a month or a week to reckon, and this had frighted them almost out of their wits, so that they found it would go very hard with them. Others again would say, They were but so many weekes gone, but were so disturbed, that they did never look to go out their full time: Others, it is like, would say, They were so ill with the fright they had taken, that they thought verily it would kill them, or that they should never come to themselves whilst they lived. Would not o­thers again report of some here and there, who by venturing too much in the Fire, or staying too long to bring away their goods, had lost their lives and perished in the flames?

Neither were all sad discourses exstinguished with the fire: For since that time it hath been the manner of Friends, as they met to ask some ac­compt of the losses each of other. Pray what lost you, saith one, by the Fire? I lost the house I lived in, saith one, which was my own, or as good as my own by virtue of a long Lease and a great Fine. I lost my houses and goods, saith another. [Page 27]I lost to the value of two thousand pounds, saith one, I four: I, six, saith another. I have lost the one half of what I had saith one: I have lost all saith another, I am burnt to my very shirt. I have lost more than all, saith a third, for I by this meanes am left in a great deal of debt, that I shall never be able to pay, I had many things belong­ing to other men committed to me, which are swept away. Saith another I am not only undone my self, but so many of my Children and near Re­lations, it may be all of them are undone by this Fire, as well as my self. But I need to say the less of this, because every dayes converse will or may tell us, what men talk since the dismall Fire of and concerning it. O Lord, I see thou who canst put a Song of deliverance into our mouths when thou pleasest, canst also sill us with complaints and lamentations when thou wilt, and make our own tongues, as it were to fall upon us, how thou canst make us out of the abundance of our hearts, to speak such things as will terrifie both ourselves and others, and cause both our own ears and theirs to tingle, how easily thou canst find us other discourse than to ask and tell what newes is stirring (for who regarded news whilst these things were in agitation) who seemed to mind what became of affairs either by Sea or Land? I see how easily thou canst imbitter our Converse one with another, and make us speak so as to break each others hearts, that use to delight and refresh each other by their pleasing conferences and communications, so that solitude may become lesse afflictive, than that good company, which was wont to be very ac­ceptable. Would not our tongues rise up in [Page 28]judgement against us, if we should ever forget the sad stories we have told of thy most heavy hand upon us? Seeing thou hast thus seasoned our communication, as it were with salt, and salted it, as it were with fire, shall that which is rotten and unsavoury proceed out of our mouths from henceforth? Let us remember, what we said to others, and what others said to us, that we may never be unmindfull of what thou hast done both to us and them, we have spoken with sad coun­tenances and with aking hearts. Oh that by the sadnesse of our countenances our hearts might be made better.

MEDITATION IV. Upon the dishonest Carters, who exacted excessive Rates.

IS there a Conscience in men, or is there none? Or is there some such thing in Pagans and Infi­dels, but no such thing in Christians? or is there a Conscience in the Christians of other parts, but none in Englishmen? Or is there some in o­ther Englishmen, but none in plow-men, and Car­ters, at leastwise in the most of them, who came to help the Londoners away with their goods in the time of the Fire? Whatsoever there be in o­ther men, there seems to have been no such thing in them; witness their plowing, as they did, up­on the backs of poor Citizens, and making long furrowes in the time of their utmost Cala­mity. Londoners have been glad sometimes, if they could get but one in ten of their broken Chapmen, but you, when you saw a fire that was [Page 29]like to break hundreds of Citizens, would have ten for one; five pound for so little work, as ten shillings, if not five, would have been taken for at another time. Let it not be known in Gath: never let Papist, or Turk, or Jew, read this paper, where­by to know, what you have done: They would think it were never possible, to go to heaven in your Religion. Who can believe you to be so much, or so good as meer men? For can there be a man without humanity? The Apostle saith, He is not a Jew that is a Jew outwardly, and may I not say, He is not a Man that is a Man outwardly, but he that hath the tender heart and bowels of a man. As there are, VVolves in Sheeps cloathing, (as our Saviour speaks) so, Are there not evil Angels ap­pearing in the shape of Men? Did you do as you would be done by (which is the Rule of Justice) when you seemed to vie with the fire it's self, which should be most cruel, you or it? It gave most men space to carry away their goods, you might have given them opportunity to have done it, and would not, but upon most unreaso­nable tearms, such as many were not able to come up to. Should Landlords, knowing you cannot live without ground to work upon, make you pay ten times so much Rent as it is worth, How would you curse them, and be ready to call them Bapti­zed Jews, Uncircumcised Turks, or other names, as bad as those; and such as I dare not call you, (whatsoever you deserve) as remembring, how the Arch-angel durst not bring a railing accusation against the Devil himself, but only said, The Lord rebuke thee, Jude the 9th. Were any of you dangerously sick, and in great extremity, and being so, should send for the only Physician near at hand, and he [Page 30]should refuse to come, though it were to save your life, unless you would give him ten Fees for one; would you not go nigh to use that rude Proverb, concerning him, viz. That he would get the Devil and all? and would you not think, that one good an­gel might be better to him, than ten evil ones (and such are all that are ill gotten)? Were your Wives in sore Travail, and but one Midwife to be had, that were able to deliver them; and she, knowing their necessity to make use of her, should so far work upon it, as to capitulate for as many pounds as she used to have shillings, or else, give out, that, for her, mother and child should both perish together: How would you make the Countrey ring of the savage cruelty of so extorting a Mid­wife? If you had urgent occasion for money, and some biting Usurer, knowing of it, should make you, directly or indirectly, to pay twen­ty or thirty pound per Cent. how would you take on at him, and clamour upon him? Such was your dealing with poor Londoners in the day of their distress.

As the raging Sea, when men are in danger of being cast away, will have a great part of their lading cast into her lap, or not suffer them to ride safe; or as Thieves, do make men buy their lives at a great rate, which they ought neverthelesse to save, and suffer them to enjoy free-cost; or, as the Devil himself, when he osters his assistance to men in their great straights, exacts that of them for his pains, which is more worth than the whole world, viz. Their Souls; requiring to be paid manifold more than his work comes to: Such was the equity you used towards distressed Citi­zens in the time of the fire, (as if you had been [Page 31]Jews and they Samaritans.) There was a Sama­ritan himself, who when he saw a stranger that had been robb'd, and wounded, and half-dead, had compassion on him, bound up his wounds, paid for his lodging, took care of him, Luke 10 33. Surely you are no akin to that good Samaritan; you took from them whom the fire had robbed before; you made their wounds bleed afresh with your unkindness; you even killed those outright with your cruelty, whom fire, and grief, and fear had made half dead before.

Did you ever read that Text Acts 28.2. where Paul saith, The barbarous people shewed us no little kindnesse, for they kindled a fire, and received us every one, because of the present rain, and because of the cold. This did Barbarians to strangers, when exposed but to rain and cold, which is nothing like so dangerous as fire: but what you Carters, called Christians, did to men of your own Nati­on, and of your own Religion, the world knows too well; as if you, indeed, had been the Bar­barians; and they that Paul speaks of had been Christians. Will not the Christian-like carriage of those Barbarians judge the barbarous carriage of you Christians (if I may so call you)? Have you never read those words, 1 Cor. 6.10. Ex­tortioners shall not inherit the Kingdome of God? nor those in 1 Thes. 4.6. Let no man go beyond or de­fraud his brother in any matter, because the Lord is the avenger of all such. Quit yourselves, if you can, from having been Extortioners, and such as have defrauded and gone beyond others. I doubt not in the least, but this was a real theft in the sight of God: You think it was not, because they consented and contracted to give you so much: But [Page 32]so may a man consent to deliver his purse to a high­way man, that threatneth, if he do not so, he will have his life: Doth that make it no theft on his part that takes it? A man may consent to that which is a real injury to himself, to avoid a greater than that; all that can be said, is, No man can be forced, if he consent. Volenti non fit violentia, is true, but not Volenti non fit injuria. If you have not wronged the poor Citizens, whether with or against their consents (as it was partly both) never were men wronged. How many, think you, did lose all, or the most of their goods, be­cause they had not wherewithall to give those unreasonable rates which you demanded, who yet could and would have honestly paid you as much as you in reason and conscience could have de­manded for the removal of their goods. Will not the great God, think you, place the loss of those goods, and the undoing of those poor fami­lies to your accompt? Therefore, O Countrey men (honest Countreymen I must not call you till you better deserve it) let my advice be accepta­ble to you: Blush for what you have done, re­pent, restore, make satisfaction to the full. What you have gotten in that way (unlesse it be such of you as ventured your own lives, or the lives of your beasts, by going near the fire) will never thrive with you, yea, may prove a moth and canker to all you have besides. Who were the large con­tributers to all Briefs, when your Towns and Houses were at any time burnt, but these very Ci­tizens, whom you have used thus unkindly? If fire should happen in your thatch, which may easi­ly be, (and which you have provoked God to send) how dearly would you miss that City which you [Page 33]have so inhumanely oppressed? You that have not pitied Londoners, pity your own souls; and re­member that true saying, Unjust gain is not re­mitted, (that is, forgiven) unlesse, intentionally by those that cannot, and actually by those that can, restitution be made.

MEDITATION V. Upon those that stole what they could in the time of th [...] Fire.

IT should seem it was not enough for Londoners to have their houses consumed by fire, and their faces grownd by unconscionable Carters, demand­ing half as much for carrying away their goods, as some of them were worth; (yea, ten times so much as was their due) but, as a further aggravation of their misery, God was pleased to give London, as he gave Jacob, to the spoil, and as he gave Israel to the robbers. How many, under pretence of rescuing their neighbours goods out of the fire, carried them away for altogether, (as if all things now had been common, because the fire had broken down mens inclosures): Was this your kindnesse to your friends? Was this the pity that should be shewed to them that are in misery? I have heard indeed of Janizaries, (that is, Turkish Soul­diers), that when fires have been in Constantinople, would sall to plundering; but, are you Turks? Some living upon the Sea-coast, may, perchance, gain now and then by racks, bringing rich goods to their hands; but then, it is presumed, the owners are cast away, or cannot be known. They say, some Nurses, that use to attend on such as [Page 34]have the plague, are wont to make away all they can lay their hands on: but then they stay, till the people whose goods they take, be dead, and have no further need of them. But you, barba­rous wretches, stript the poor Citizens, being yet alive, and likely to live, and to need all they had, and more: Do you think much, to be chid for what you have done? Alas, yours is a great crime, It is an iniquity to be punished by the Judges, yet, I had rather you would judge your selves for it, satisfie for the wrong you have done, and so a­void the punishment both of God and Men. You make me think of the Eagle, that stole away a coal from the Altar, and fired his own nest with it. Were they not fire-brands snatcht out of the fire that you stole away? If you continue to keep them in your Nests, sure enough they will set them on fire; I mean, they will bring a curse upon all the rest of your substance. You have done that, which one would have thought, no mans heart could serve him to have done. If other Thieves deserve hanging, you are worthy of a Gallows as high as Haman's; for, the circumstance of time makes your sin out of measure sinful. Would you offer to be stealing when God was burning? Would you take from those, to whom you had more need to have given? Now you are told of your fault, be not worse than Iudas himself, who, when ad­monished but by his own conscience, came and brought back that wages of unrighteousness, which he had received, viz. The thirty pieces of Silver. I do not advise you, by any unnecessa­ry confession, to bring your selves into danger; so you do every man right, what matter is it, whether they know who it was that wronged [Page 35]them? If ever God pardon you, see one Con­dition that must be performed by you, Ezek. 33.15. If the wicked restore the pledge, give a­gain that he hath robbed; he shall surely live, he shall not dye.

MEDITATION VI. Upon unconscionable Landlords, demanding excessiv [...] Fines and Rents, since the Fire.

IS it a good Rule, that men may take as much as ever they can get, for such things as men cannot live without? Surely, that is the Rule you go by, in asking and taking such vast Fines and Rents for the houses you lett. By that Rule, if some few men could be supposed to have all the Corn in England in their hands, they might sell it for five pounds a bushel: for men would give it, if they had wherewithall, rather than be without bread, which is the staffe of life: But how would you curse them that should serve you so? You seem to have made a Covenant with fire, (as some are said to have done with death, Isa. 26.15.) and with slames (as others with hell) to be at an a­greement, that if an overflowing scourge should passe thorough, it might not hurt you, as who should say, If your houses be burnt hereafter, yet they are paid for; such Fines may be sufficient to build them again: Methinks, I hear the great God saying, Your Covenant shall be disannulled, and your Agreement shall not stand; when the overflouring scourge shall p [...]sse thorough, you shall he trodden down by it, as it is, verse 18. Like the builders of B [...]b [...], you seem to have been raising a Tower, to fortifie [Page 36]your selves against heaven, but God will confound your Languages. Would you anticipate the re­building of the City, by obliging men alwayes to remain in the Suburbs? I wish, it may not be said of you in a bad sense (what the Psalmist sayes of o­thers in a good) that You take pleasure in the stones of London ( as they of Zion) and savour the dust thereof, Psalm 102.14. because its ruine hath been your rise. I doubt not, but the Fines you have taken, and the Rents you have agreed for, will be the undoing of many a poor Family, that, but for those exactions, might have made a shift to live. Possibly, all the gains of your Tenants, (tra­ding being so dead as it is, and is like to be) will scarce pay for the houses they live in, and if so, wherewithall shall they and theirs subsist? Men must have meat to eat, and clothes to wear, as well houses to dwell in; but your rack-Rents, and more than rack Fines, do eat the very bread out of their mouthes. When I think of the Fire, the Carters, the Pilferers, and you extorting Land­lords, I cannot but recount, what is said, Ioel 1.4. That which the palmer-worm hath left, hath the locust eaten; and that which the locust hath left, hath the canker-worm eaten; and that which the canker-worm hath left, hath the caterpiller eaten. How contra­ry have you been to Jesus Christ, who impoverishell himself to make others rich, 2 Cor. 8.9. whereas you have inricht your selves by making others poor. You have handled the poor City, as the Sybils are said to have done their Prophecies, when they had burnt the greatest part of them, asking as great a price for the Remains, as they did at first for the whole Book: what ever reason they had for that, I am sure you have none for this. [Page 37]Ruminate, I beseech you, upon one Text I shall name to you, (with others of like nature) and then if you think fit to keep all the Fines you have ta­ken, and to take all the Rent you have contra­cted for, give me leave to think, that your hearts do stand in no awe of Gods Word: The place I mean, is, Zach. 2.9, 10, 11. Woe to him that co­veteth an evil covetousness to his house, that he may set his [...]st on high, that he may be delivered from the pow­er of evil. Thou hast consulted shame to thy self, thou hast sinned against thy soul; For the stone shall cry out of the wall, and the beam out of the timber shall an­swer it. If you will not believe, try at your peril, if that saying of Christ be not true, viz. that It will profit a man nothing to gain the world and lese his own soul.

MEDITATION VII. Upon the burning down of many Churches.

VVHen men are better informed, and lesse under the power of prejudice, they will not be offended, at calling those places by the name of Churches, where people meet together for the publick worship and service of God, though the living Temples of God, (or, the faithful meet­ing together for such ends and purposes) are in greatest strictnesse and propriety of speech called, the Church, or some part of the Church of Christ, which is his Body, each Believer a member of it, and himself the Head. There is a Figure in Rhe­torick (and such as we can hardly speak without) which puts things containing, for the things con­tained; and if the Holy Ghost himself do use that [Page 38]Figure, I am sure we ought not to quarrel with it. I know not who can assure us, that the Scripture doth not speak by that Figure, when it saith, 1 Cor. 11.22. Have ye not Houses to eat and drink in, or des­pise ye the Church of God? But not to contend a­bout words, I look upon it as a great misery, that the places called by that name, are so generally demolished. He that shall look upon them, but as great ornaments to the places where they stood; or, as strong and stately buildings, that might have been employed to many good uses; or at most, but as places, where first and last, many fervent prayers have been offered to God, many religious assemblies have met together, many excellent and converting Sermons have been preached, if he be consistent with himself, cannot but bewail, that they are now made a ruinous heap. Most sober men do think, there were some good and useful lights, shining to the very last, in those Candle­sticks; and for their sakes, I wish, (if the will of God had been so) that those Candlesticks might yet have stood; as also for the hope I had, that God in his good time, might have thrust forth many more faithful labourers into those Vineyards (if I may so call them.) Where now within the walls of that, sometimes famous City, can hun­dreds and thousands meet together, to reap the benefit of one and the same Sermon? I say, in how few places can it now be done (as formerly) with convenience and safety? We read of three thousand souls added to the Church, by one of Peters Sermons, Acts 2.14. But, where now could a fifth part of that number with freedome and allowance converse together in order to such a purpose? How many idle persons are there like [Page 39]to be in fields and alehouses on the Lords day, under pretence they have no Churches to go to? What a vast charge and trouble will it be, to re­build those Churches, or many of them, which, if ever London come to be it's self again, and Re­ligion in any request (as God forbid it should be otherwise) must, and will be done. How for­lo [...]n would London have lookt, if all its Churches had been burnt, though all private houses had been yet standing? I dare not give those reasons, that some would do, why those Churches were burnt; I dare not say, we may do as well without them as with them. What reformed Church is there in the whole world, that hath not such places as those for publick worship, and that is not careful to maintain and uphold them? I wish every private house were a Church, (as P [...]ul Salities the Church that was in their house, viz. in the house of Aquila and Priscilla, Rom. 16.5.) and yet I wish there were Churches every where besides those in pri­vate houses. What if the blind zeal of Papists did build many of those Churches, were they not converted to a better use? I think they could no more infuse evil into those places, than others can real and intrinsical holiness. The Censers of Korah and Dathan (howsoever they abused them) were not cast out of the Sanctuary, but made into broad plates, as are vering for the Altar, Numb. 16.38. The destruction of Churches is pleasing to few men, but those who have outrun the sobri­ety of Religion, and, who have made such haste out of Balylon, that, (as one saith) they are run beyond Jerusalem. If some Ministers, by the fire of their passion, or other provoking sins, have helpt to burn the Churches, they did, or should [Page 40]have preacht in over their heads; and if some, that were, or should have been hearers, have done the like, the Lord forgive them, they know not what they have done. But may I, or mine (if God so please) live to see London rebuilt, Churches re-edified, by the zeal and piety of Pro­testants, every Congregation furnished with [...] faithful Pastor, every Candlestick filled with a burning and shining light, all divine Ordinan­ces purely administred, all places for publick wor­ship greatly and cheerfully frequented, all good Christians united in the service of God; then, though our new structures should never be so great and magnificent, as our old ones were, we shall easily acknowledge, that the glory of our second Temples, is far greater than was that of our first.

MEDITATION VIII. Upon the burning multitudes of Books of all sorts.

VVHat the Prophet speaks in another case, Habbak, 3.8. Was the Lord displeased a­gainst the Rivers? Was thing anger against the Ri­vers? Was thy wrath against the Sea? I may here allude to, and say, Was the Lord displeased a­gainst the Books? Was his anger against the famous Libraries that were burnt? I doubt not, but there were many Books amongst them, fit for nothing but the fire, viz. wanton Poems, idle Romances, prophane Comedies, lying Legends, heretical Treatises, scandalous and pernicious Pamphlets, but were they all such? It had then been a good riddance, and this fire had proved [Page 41]the best Index Expurgatorius, that ever was. But alas! Who knows not, that better Books were not extant in the whole World than were thou­sands of those, which this Fire consumed, and a­mongst the rest an innumerable company of Bi­bles, the best of Books. I can hardly forbear ex­postulating as Abraham did, Gen. 18.3. Lord, Wile thou destroy the Righteous with the Wicked? Thou didst do so in this case, and yet wert certainly righte­ous in what thou didst. Good Books are made for us, and for our sakes too, they were destroyed; they had not offended, but we: We by our sins, make the whole Creation groan, and subject it to vanity.

Who can sufficiently lament the poor Booksel­lers more generally undone, by this Fire, than any one sort of men? But Why? No man can tell, there being amongst them many honest and indu­strious men. But, O Lord, thy Judgements are unsearchable, and thy wayes past finding out: The greatest visible crime, wherewith I can charge them (and but some of them neither) was their printing, and selling some Books not fit to see the light: One Jonas disquieted and indangered [...]all that were in the same ship, and one Achan trouble all Israel, and one Leviathan might mischief an O­cean of Books, as we read of the Creature so cal­led, Job. 41.31. That he maketh the Sea to b [...]il like a pot, he maketh the deep to boil like a pot of [...]in [...] ­ment. Why did you set up Dagon by the Ark? Scripture and Anti-scripturisme did do ill together in one and the same Shop: Bibles at one end, and Atheisticall books at another: Books of Divinity in one corner of your Shops, and Books of Obsce­nity in another: What was this, but from the same [Page 42]Fountain to send forth bitter and sweet? This was like gun-powder put amongst other commodities, which hazards the blowing up of all the rest. This might be the great provocation on your part, but, I doubt not, but the losse came as much for their sakes, that were Buyers, as for yours that were Sellers of Books: for the sakes of your Customers, (that either were, or should have been) as much as for your own. Some wanted a heart to buy Books, though they could and should have done it: others bought books enough, but wanted industry to peruse them (and so anticipated others that would have read those Books, if they had had them, or could have gotten them) Others both bought Books and read them, but did not too many do it, onely for ostentation sake, or out of curiosity (as desirous to taste the fruit of the Tree of Knowledge both of good and evill) with design meerly to in­form, not to reform and amend themselves there­by, or for other such low, and sinister ends? In all this we played the Wantons with our books, and Was it not just with God to take them from us, as Parents use to take the meat from off their Childrens trenchers, when they see, they eat out of meer wantonnesse? Put to no better uses, they would but have risen up against us in the day, when the Books mentioned, Revelat. 20.12. Shall be opened, and the dead judged out of the things therein contained.

But, whatsoever the particular causes of this Judgement were, sure I am, the losse of so many excellent books, was a great blow, both to Reli­gion and Learning. We lost a far greater trea­sure in their worth, than in their price, though that also amounted to a very great sum, far sur­passing [Page 43]the price of those Books of curious Arts, spoken of, Act. 19.19. Which those that believed are said to have burnt, though they reckoned them worth fifty thousand pieces of silver. Alas! What was that to four times fifty thousand pieces of Gold, which some have judged this losse to amount unto? Who seeth not, by this instance, that Books are of a pe­rishing nature, as well as other things; he, that, by means thereof, would raise to himself a lasting monument, may fail of his end. He spake like a vapouring Poet, that said, Jamque opus exegi qu [...]d non Jovis ira nec ignes, nec poterunt flammae [...]c [...]ed [...]x [...]bole­re vetustas. I doubt not but many of those Poems of his were at this time metamorphosed into flames; and, by the same reason, all may be one time or other. Books worth a thousand of that suffered in the same flames, and yet, I think, their sufferings not to have been the same; as is usually said, Cum duo faciunt idem, non est idem; so, Cum duo p [...]tiuntur idem, non est idem, is as true. Good books burnt like Martyrs, Bad ones like Malefactours: the former ascended up to Heaven, like sweet Incense: the latter like the smoke of the Bottomless pit. As some waters run by each other, and yet mix not, so in a morall sense may we judge of these flames, which consumed the good Books, and the bad ones.

Were it not in vain to wish for a resurrection of Books, How should I long to see it? Oh! that at least our forty thousand Bibles might be recover­ed again, though all the other books were irre­coverably lost; the next Age may be for books, though this be all for News. But since, à privati­one ad habitum non datur regressis: (in this as in some other cases) since we can never look for [Page 44]them again; let us remember the Italian proverb, which saith, Deliver us from that man that reads but one book (intimating, that he, that doth so, is like to be too hard for any man, in defending the principles of that one Author) and be thence encouraged to read those few books that are left us over and over, so shall we find dimidium plus to to to be verified in this case, a part, so improved, will do us more good, than the whole had wont to do, as one dish, well fed upon, refresheth us more than twenty, that do but glut us with the sight and sent of them. Let us take occasion from this, to acquaint our selves more then ever, with those four Books, which are of more consequence than all the rest, viz. The Book of Creation, Provi­dence, Scripture, and that of our own Hearts and Consciences. The multitude of our other Books may have impeded us from looking, so much as we ought, into these; and now they are diminished, let us more then ever delight ourselves in these, and meditate therein day and night. If thou didst make an Idol of thy books (as some men did) and dost now mourn, for the loss of them, as Micha did for the taking away of his gods ( Judges 18.24.) Consi­der, that the best of knowledge (and that the Scrip­ture is sufficient to instruct thee in) is that, Saint John speaks of, John 17.3. This is Life eternal, that they might know thee, the onely true God, and Jesus Christ, whom thou hast sent.

MEDITATION IX. Upon the burning of the Royall Exchange.

IT is but a few moneths ago, that one, who had never seen the Royall Exchange before, would have beheld the glory of it with admiration; as one, or more of the Disciples of Christ, did the Temple of Jerusalem, Matth. 13.1. saying, See what manner of stones and what manner of buildings are here: But, behold, that which Christ spake of the Temple, saying, Seest thou these great buildings! There shall not be left one stone upon another, that shall not be thrown down, is already almost fulfilled in, and upon that stately Pile, the destruction where­of, we little dream't to have been so near at hand. Some stones there are yet standing one upon ano­ther, but so, as that they must be taken down, and had they fallen, without breaking themselves, it had but saved a labour: What a princely soun­dation was that Royal Exchange? and of how great use? Was not that the Center in which those lines met, that were drawn from all parts of Europe? rich Merchants, I mean, and other emi­nent Trades-men and great Dealers, not onely English, but Spanish, French, Dutch, Portugueze, Danes, Swedes. Was not the place a little Epitomie, or rather Representative of all [...]u­rope (if not of the greatest part of the trading World) renewed every day at such a time, and for so many hours? As London was the glory of England, so was that Royal Exchange one of the greatest Glories and Ornaments of London. There were the Statues of the Kings and Queens [Page 47]of England set up, as in the most conspicuous and honourable place (as well receiving lustre from the place where they stood, as giving lustre to it.)

How full of Riches was that Royall Exchange? Rich men in the midst of it, rich goods both a­bove and beneath. There men walk't upon the top of a Wealthy Mine; considering, what Eastern Treasures, costly spices, and such like things were laid up in the bowels (I mean the Cellars) of that Place. As for the upper part of it, Was it not the great Storehouse, whence the Nobility and Gentry of England were furnished with most of those costly things, wherewith they did adorn either their Closets or themselves? Here, if any where, might a man have seen the glory of the world in a moment, as the Devil shewed it to Christ from a high mountain; What artificiall thing could entertain the senses and fantasies of men, that was not there to be had? Such was the de­light that many Gallants took in that Magazine of all curious varieties, that they could almost have dwelt there (going from Shop to Shop, like Bees from flower to flower) If they had but had a Fountain of Money that could not have been drawn dry. I doubt not but a Mahometan (who never ex­pects other than sensible delights) would gladly have accepted of that place, and the treasures of it for his heaven, and have thought there were none like it. About the space of ni [...]neteen months was that Royall Exchange in building, viz. from June 7th. til November in the year following: So that the Sunne had finished his annual course once, and almost a second time, ere that work was finished: but was it so many hours in bur­ning, [Page 46]as it was months in building?

How obnoxious are all earthly things to de­struction? How easily are the works of our hands brought to nought? How little a time will serve to ruine those things, that did require a long time to raise them? I finde this noble Structure had stood about a hundred years before Destruction over­took it: for it is said to have been erected in the year 1566, and the time of its conflagration, we know too well, to have been 1666. One sixty six built it, another sixty six burnt it; so one Philip founded the Macedonian Empire, another Philip ruined it; one Constantine built Constantinople, and another of that Name lost it; an Augustus was the first established Emperor of Rome, and another Augustus the last. So many times the World goes round like a Circle, where it begins, there it ends. Did that Structure come down in a day or lesse, which had continued a hundred years, and might in all probability have lasted one Century more? I see then there may be more in the womb of one day or night, than was in the womb of a hundred years before, and the law of providence may, in a few hours over-rule the prescription of a whole Age. Though the destruction of Places, and so of Persons set out late, yet, when it once sets out, it may ride post, and come, as upon the wings of the wind. He that, being often reproved, hardeneth his neck, shall suddenly be destroyed,, Prov. 29.1. The sins of that place had deserv'd this judgment sooner: but he that bore with the old World, one hundred and twenty years, after warning given, bore with it towards an hundred, though the provocations thereof were great. As nature hath placed the weightiest things below, and lighter things above [Page 48]them (as Air above Earth); so the more solid per­sons and parlyes (as well as the more bulky Com­modities) had wont to be in the lower Rooms of that Exchange, where Merchants met to discourse their affairs. The sins of that lower part, we may suspect, to have been craft and covetousnesse, over-reaching and going beyond one another. Ma­ny did not so because of the fear of the Lord; (as Nehemiah said of himself, Neh. 9.5. So did not I, because of the fear of God) but others did. And were there not other kinds of sin, which did a­bound in the upper Region of that Exchange, which, like so many Comets or blazing Stars, did portend or threaten the destruction of it. Oh the pride and prodigality that was there to be seen? How few could be charitable, that were so expen­sive as many were in that place? And how much of that which was there expended, might well have been put to charitable uses? How unlikely was it, that they should be humble, who were so curious and phantastical, as the things that were there bought, shewed them to be? They that wrought to that place, had need of as good a phantasie for Metamorphosis in Habits, as Ovid had in other Things, that they might please customers so insati­able after novelties.

So fell that noble structure, undermined by craft and covetousnesse, and over-laden with pride and prodigality above, and great was the fall thereof. Though there was in that place an Inssurance-Of­fice, which undertook for those Ships and Goods that were hazarded at Sea, either by boisterous winds or dangerous enemies: yet could it not secure it self, when sin, like Sampson, took hold of the pillars of it, and went about to pull it down. [Page 49]What quick work can sin and fire make? How did that strong Building vanish of a sudden, as if it had been but an Apparition? How quickly was it taken down, as if it had been but a sleight Tent, the Cords whereof are presently loosened, and the Stakes soon removed? Oh that some Jonas might have been sent, to tell us, that within so many days that Exchange should be burnt down, if we re­pented not. Oh that howsoever, a timely repentance might have prevented those ruins; that we had com­muted for our Exchange, by parting with our sin [...]. But since it lies in ashes, and there is no prevention of it, oh that we may not so much lament the burning of our Exchange, as the sins that burnt it. May the minds of men, by this sad Providence, be disposed to use another Exchange, for onely honest Mer­chandise; and the minds, both of men and wo­men, to use the upper part of it no more as a Nur­sery of pride, but, in order to putting them and theirs, into a decent equipage, befitting their re­spective qualities; and then may they live to see another Structure in the same place, not inferiour to the first, and that Royal Burse, or Purse (which is now a meer Vacuum) as well filled as ever it was before; and after that, if the Will of God be so, may it never perish (at least wise by fire) more, till the Conslagration of all things.

MEDITATION X. Upon the burning of Hospitals, and Rents thereunto be­longing.

RIghteous art thou O Lord, yet let me plead with thee concerning thy Judgments. Why had the fire a Commission to burn down Hospitals? Why didst thou dry up those pools of Bethesdah? Why didst thou wither the Goards of those poor Jonas's, who had nothing else to defend them from the scorching of extream poverty? Was ever money given to better uses, or with a better intent, than what went to the maintaining those houses of Charity? Or was it ever intrusted in better and safer hands, than that which had so many persons of worth and integrity to take care of it, (and be, as it were, Overseers of, the poor)? Or what charity was ever disposed of more according to the will of the Doners, than that hath always been, which few or none would accept, but those that had need of it (and for them it was intended)? I should have thought, the Doors of those houses, above all o­thers, would have been sprinkled, that the de­stroying Angel might have passed over them, and that Judgment should not have entered, where onely Mercy did seem to dwell. Did not Christ say, The poor we have alwayes with us, and shall we have no Receptacles for the poor? The poor in­crease daily, but the places of their relief are di­minished; and where those places are yet standing, yet is not much of their Revenue impaired? Shall the Foxes have holes, and the Birds of the Aire nests, but the poor not have where to lay their heads? Came this for their sakes, whose charity [Page 51]did maintain these places, or for those that were maintained in them and by them, or for the sake of others; or for all the three? Whilest some con­tributed to those places out of pure ends and prin­ciples, might not others do it out of superstition and conceipt of merit, others out of Ostentation? (though we may not impute those things to any in particular): And as for those who were relieved in those places, were there not sins amongst them also? Some, it may be, were not more poor than wicked; so, that though their poverty made them the Objects of Mercy from men, yet their wicked­ness exposed them to the Justice of God.

Doubtless, men by sin, may forfeit, not only their superfluities and conveniencies, but also their ve­ry necessaries, or such things as they cannot live without: and had not too many of these so done? Though some, whose miseries have brought them to such places, are affected with the hand of God, and fear to sin whilest his rod is upon them; yet, were there not others, who no whit appalled by all their sufferings (were it the loss of limbs or whatsoever else) would swear, and drink, and rant, at such a rate, as if they had had all the world before them, or thought scorn, that as to these things, even the greatest personages should go beyond them. Had all been such as some were, possibly the Great God had not forborn to set fire upon those Houses long ago. But in relation to others, might not this come, First, to try their sincerity, whether their hearts would serve them to give to good uses, though by this it appears, they can have no assu­rance of raising any lasting monument to their names thereby. Or, Secondly, to try their Faith, whether they would cast their bread, as upon the [Page 52]water, so upon the fire, as it were, (or that which may easily be burnt) in hope to find it after many dayes. But the probablest reason of all is, that it came to prove and exercise their Charity, and to call upon them (so many as are able) to make to themselves friends of the Mammon of unrighteous­ness, that when they fail, they may be received into everlasting habitations. Why should the poor be al­wayes maintained by an old stock of Charity? Why should not this Age be as charitable as former Ages were? Though many be poor at this time, yet all are not, yea, there are many rich, though not comparative to the number of such as are poor, nor have rich men ever more to do, than when there are most poor. Poor men think it a blessed thing to receive; but Christ hath told them, It is yet a more blessed thing to give. The Italians when they begge, use to say to them of whom they begge, Pray be good to your selves.

As much as iniquity doth abound, I will not believe, unlesse I see it, that Charity is grown so cold, that amongst all the rich men that are in England, Nobles, Gentlemen, and others, there will not be found enough to repair that breach which the fire hath made upon the poor Hospitals, and the revenues, formerly belonging to them. You know, (or, if I thought you did not, I can tell you) where and whence you may defaulk e­nough to rear up those Structures again as large and fair as before, (though one of them was some­times the Pallace of a Prince, even Bridewell it's self) and to indow them as liberally as ever, and not to misse what you have parted with, when you have done. Think how much extraordinary it useth to cost you every year upon your lusts, one or more. [Page 53]One mans Drunkennesse costs him an hundred pounds in a year extraordinary, another mans Uncleannesse twice so much, a third mans Game­ing no lesse, and so it is like to do from year to year: Yea possibly some men have spent, as much of their time upon one lust, as would have built an Hospitall. Now as God saith, that he would famish all the gods of the Heathen; so do you famish those lusts which you have ido­lized, cut off those right hands, that they may grasp no more of your money, for time to come, and let the poor receive it in their stead. Is it not better lending to the Lord, than giving to the Devil? Why will you buy repentance so dear, when you might put your money to so much better uses? Some that have fallen into very hainous sins, have built Hospitals, for the relief of their own Con­sciences.

God may please to leave you to the same sins, and so extort that out of you, by the same means, if it will not come freely. Some, though free from notorious vices, yet do manifestly exceed in diet, and in apparel. What if you should lessen your Table by one or two dishes every day? What if you should spare something of that superfluous cost, which you use to give yourselves in every gar­ment; and resolving so to do, should contribute all that, to the rebuilding and reindowing the con­sumed Hospitals, which, you reckon, that good husbandry would save you every year: What if Gentlemen should keep fewer hounds and hawks, or none at all, in order to so good a work? Yea, What if you should put two horses lesse into your Coaches, which had wont to be drawn with four or six? You may think yourselves at liberty in [Page 54]this case, but pardon me, if I think you are bound. It is not matter of choice, but duty, to minister to the necessities of others, out of our superfluities, and to their extremities, out of our very conveniences. He, that is unmercifull or uncharitable, is also un­just, because he doth not use the talent, wherewith his Lord hath intrusted him, for those ends for which it was put into his hands: He doth not ful­fill the just will of the Donor: Let it never be said, that God gave you Estates to do good with, but you spent them upon your lusts, that you can find so many pounds, or hundreds of pounds, to consume in Taverns and Tippling-houses, so much treasure wherewith to keep Mistresses (otherwise called whores) so much gold and silver, wherewith to treasure up to yourselves wrath against the day of wrath, but nothing, wherewithal to rebuild, or help for­ward the rebuilding of ruinated Hospitals.

Break off your sins, by repentance, and your ini­quities by shewing mercy to the poor, as Daniel said to Nebuchadnezzar. All the good you do sincere­ly will be your own another day: Therefore said Paul, Phil. 4.17. I desire fruit that may abound to your account. The same Apostle, speaking of the Churches of Macedonia, saith, That their deep po­verty had abounded to the riches of their liberality, 2 Cor. 8.2. and, Shall not your riches amount to as much as did their poverty? Christ became poor to make u [...]rich: and, Shall we think much to be somewhat lesse rich, that we may relieve those that are extreamly poor? Look not to receive, that joyfull Sentence from Christ, Come ye blessed, &c. unlesse he may say of you, For you saw me hungry and fed me; naked, and clothed me, meaning his Members, which are himself, mystically; (so [Page 55]the Church is called Christ.) Let not the ashes of, sometimes greatly usefull, Hospitals cry to Heaven, against your want of bowels, He that hath this worlds goods, and shutteth up his bowels against those that are in want, How dwelleth the love of God in him? The worse uses, that any have formerly put their money to, the greater obligation lies upon them to put it to good uses (as they are called) for time to come. Not onely the ill getting of money calls for extraordinary charity (which made Zacch [...]us say, The one half of my E­state I give to the poor) but also, our having ill spent it, in times past; for it is with money as with time, by how much the worse we spent it formerly, by so much the better, we should spend it for the future. Princes have laid these foun­dations, and will it not be an honour, for Sub­jects to build upon them? your work may pos­sibly stand hundreds of years (as some of those houses, yet in being, have done) whereas theirs is fallen to the ground. In a word, next unto the honor of building a Temple for Gods house (as Solomon did, and David was ambitious to have done) is that of building a house for Gods Temples, and such are all true believers, how poor and mean soever.

MEDITATION XI. Upon the Burning of Publick Halls.

If any think those Halls were built meerly for feasting and entertainment (or at the most but for pompe) they are much deceived. Certainly, they were both intended and improved to higher [Page 56]and better uses. All great Bodies and Societies of men must needs, for order sake, be divided and subdivided. So Armies are divided into several Regiments; Regiments, into several Troopes or Companies: so Navies divide themselves into se­veral Squadrons. Upon the same accompt, the Citizens of London, being a great Body of Tra­ders, and those of severall Professions; it was but necessary, they should be parcelled into several Companies, having each of them their peculiar Officers, which made them as it were an entire bo­dy by themselves, fitted with head and members of all sorts, the respective Masters being, as it were, the head, the subordinate Officers, the Es­sential parts, and the ordinary members the inte­gral. Both decency and conveniency required, there should be a handsome place, for each of those Societies to meet in; which was, as it were, a little Parliament House belonging to them, in which the Representatives of each Company (I mean their Officers) did meet together to con­sult and Parley, what might be for the good of the whole. Here the grievances of each Society (falling within their cognizance) where com­plained of and redressed. Here they advised and agreed together what to do, and what to petition their Superiors for, that might be for the benefit of their respective trades and Professions, how they might prevent encroachments and abuses, how they might maintain their priviledges, how they might take all advantages, for the best improve­ment of their respective Trades. In all of these a common stock was kept on foot, and carefully lookt after, for divers needful purposes; as name­ly, for the relief of such of their own Society, as [Page 57]should fall to decay, for helping young begin­ners, who had little to set up with, and might there borrow upon good security, for improving the Estates of Widowes (as in the Book-sellers Company) and for many other good purposes; one of which, Schollars ought never to forget, and that is for encouraging young Students, by libe­rall exhibitions wherewith to increase their main­tainance at the University. There were in seve­rall Halls, though not in each of them, Stocks go­ing for all these purposes (and it is like for ma­ny more) which may sufficiently evidence, that they were places of great use; which, I mention to shew, what cause we have to bewail the losse of them. To say, they were most of them noble Stru­ctures, even those that did belong to the mea­ner Trades (as, who should say, they assumed some grandeur to themselves, as they were a So­ciety, whatsoever their condition might be [...]ng­ly and apart) Or, to say, that the meeting to­gether, of the members of those Companies, in their severall Halls, upon many great solemni­ties, was a probable means to increase love and friendship amongst them, were to defcend to low­er considerations about them, then I have yet ta­ken notice of (and yet those things are not al­together contemptible) and therefore I scarce care to mention them. But put all I have said, together (though possibly I know not half the uses they were put to) it will appear a doleful thing, that they were burnt, and that, in their destructi­on, we lost, not onely great Splendor, but great conveniences, helps, and advantages, and that in several kinds. If men did there decree righteous things amongst themselves (as I hope they did) [Page 58]I know no Crime those places were chargeable with, unless it were too much Feasting: which, the sadness of Times, for many years past, might put an aggravation upon: And, if that were all their Crime, I see, how necessary it is, to shun, not only greater, but also lesser sins, which may expose Pla­ces; and, if Places, Why not Persons also to ruin and destruction.

One Hall there was of something a different use from the rest, and of greater spendor, Guild-Hall I mean; in which, one Author tells me, no less than nine several Courts had wont to be kept; whereof, one was called, The Court of Conscience: If any of the rest did not deserve the same name, (which I cannot charge:) those, or that which did not, should be lookt upon as the Acan's, which troubled that place, and brought a curse upon it. One sinner destroyeth much good, saith Solomon, Eccles. 9.18. What then may not an unrighteous Court do, which consists of many sinners? When I consider the Largeness, the Strength, and yet the Antiquity, the Majesty, and the daily-Usefulness of that same Guild-Hall, methinks it is not enough to weep over the Ruines of it: As firm as it stood, it was founded no less than upward of 360 years agoe; and, to see it confounded, (as I may call it) in one day, Whose heart would it not cause to bleed? Other Halls were like Parliament-Houses, to particular Companies; but this, to the whole City: where the Assembling together of the Lord Mayor, Al­dermen, and Common-Councill, had some resem­blance of a King, Lords, and Commons. There seemed to be an awfulness in the very place; me­thinks it had a Majestick look with it; and such, as made the Magistrates there convened (though ve­ry [Page 59]venerable in themselves) yet something more considerable than they would have appeared else­where. It was surely that place, which did more contribute to make London look like it self (that is, like the Head-City of these three Kingdomes) than any one Structure thereunto belonging. London had not been its self, if it had lost nothing but that one Hall: I wonder, That all the Wise Heads, that were concerned in it, could not save that stately Hall, (our English Capitol, as I may call it) from burn­ing: Methinks it speaks our Provocations-high, that we have sinned away so great an Ornament, so vast an Accommodation as that Hall was; and, to think, that almost all the rest are gone with it, might make our joynts tremble, and our knees smite together, as Belshazzar's did, when he saw the hand­writing upon the wall. I see there is no building cer­tainly durable, but that, which Paul speaks of, 2 Cor. 5.1. and, Lord, let that be mine (as well as his,) That building of God, that house not m [...]de with hands, eternal in the heavens.

MEDITATION XII. Of the Burning of Publick Schools, as Pauls School, and others.

IS Learning taking it's leave of England? Is that Sun about to set in our Horizon? that Schollars have received two such terrible blows? Young ones have lost their Schools; and, both young and old have lost their Books: Nevertheless, for ever Re­nowned be Reverend Doctor Colet, and the rest of the Founders and Benefactors of all those noble Free-Schools that now lie in the dust: I say, Let [Page 60]their Memory be ever precious, though their Gift hath not continued so long, as they and we did hope it might. Yet, the youngest of the three Publick Schools, that are now demolished ( viz. that which was founded by the Merchant-Taylers) had lasted above a hundred years; and the eldest of the three. ( viz. Paul's) half as long again, and many Centuries more they might have stood, had not this fire brought them to an untimely end. I can­not but muse to what a plunge Parents are now put, to get good Schools for their Children, (espe­cially those, who cannot endure their Children should live at a distance from them) considering, that honest and able School-masters are but here and there to be found. A good School-master must, in the first place, be a good man: It is to a wonder what notice Children will take of their Master's Religion, and what a lasting impression that will make upon them; and how apt they are to take after them, because of the veneration they have for them. If their Masters be profane, they think they have leave to be so, and should not take upon them to be more religious than they. A Master must consider, that his Scholars have souls to save, as well as minds to inform; and he is not to be trusted with Youth that will not consider it. Nextly, A good Master must be a good Scho­lar, (at least wise for some kind of Learning) a good Grammarian, a good Linguist; and one, that is not only so himself, but also able to make others such, that is, one that knows how, in an easie and familiar way, to communicate Knowledge to Children, to make hard things plain, &c. He must be [...] (as the Apostle saith, a Minister should be) that is, Apt to teach.

Again, A good Master must be a wise man, no antick, no mimmick (as too many are, which hath made the word Pedant and Pedantical to sound very ridiculously, though the work of a good School-master be very honourable). Wise he ought to be, that he may set his Scholars the Ex­ample of a wise behavior, and teach Children to carry themselves like Men; whereas, some seem to learn of their Scholars to carry themselves like Children, that is, Conceiptedly, Humorsomely, Phantastically. It requires no small Wisedom, to judge of the different parts and tempers of Chil­dren, where their excellency lies, whether in Me­mory, or Invention, or otherwise, that they may put them upon those pieces of Learning, in which they are like most of all to excell: and whilest they find them to have an excellency in one kind, work upon that, and bear with their defects in an­other kind. He may have a great Memory, that hath but mean Fancy; he may be long in retain­ing, who is slow in getting things into his me­mory; one can make his exercise of a sudden, as well as if he had more time; another can do nothing of a sudden, but, give him time enough, and he will perform it excellently, and better than he that was quick at it.

How many Masters commit great errors, for want of being able to judge of these things, like unskil­ful Riders, that either think a horse good for no­thing because he cannot amble well, though he have an excellent and an easie tro [...]; or keep him wholly to his pace, though he do but shussle at it, and can never be made to do otherwise: whereas he would trot as fast as could be desired, and as well as any horse can do, if they would but give [Page 62]him leave. The Scholar's Scholar-craft, (as I may call it) in humoring his humorsome Master: the Parent's great bounty to the Master, and his great affection to such his Scholars, upon those two accounts, makes too many partial and injudicious Masters, Cry up the pregnancy of those Scholars that little deserve it, and so vice vers [...]. And ought not Masters to be wise therefore also, that they may be able to judge of the disposition of their Scholars, whether fair means or fowl is like to do most good upon them, whether fear or shame will most prevail with them, whether emulation or correction will most spur them on. A word or two will do more with some Children, than many blows with others; where Balsomes will serve the turn, it is folly to apply Causticks and Corrosives, which, it is to be feared, some Masters do for want of judgment. Moreover, wise and sage Admonitions are of great use to Chil­dren; and therefore, it is needful, their Master should be a wise man, that he may be able to dis­pense them Let me add, A Master had need be furnished with Wisedom, to govern and conceal his own weak humors and passions (as there are many that abound with such) for that the discove­ry thereof, is like Noah's uncovering his nakedness, in the sight of his Children, which exposed him to their contempt, and made some of them to sin: And Masters that give way to such humors, are like unsound Nurses that give suck, who make the Chil­dren that draw their Breasts as unwholsome as themselves; and fill them, as they say, with evil hu­mours. I might add, That a Master should be no conceited man, not one that thinks himself a good Philosopher, because he is a good Philologer; or [Page 63]the wisest man in the Nation, because he is the wisest person in the School: He that is a Man a­mongst Children, may be but a Child amongst Men. I had not mentioned this, but that I have observed some School-masters, to have brought an ill report, both upon themselves and their Profession, by seeming as wise in their own eyes, as they could be in the eyes of their boyes, who oftimes think, that no man knows so much as doth their Master, as if they were proud of that high opinion, which their Scholars have of them, and did rest in the judg­ment of Children (who scarce know the right hand from the left,) as if it were infallible.

Lastly, To say nothing of that diligence and la­boriousness that ought to be in School-masters, I shall only add, that they ought not to be either too milde or severe, neither like that Beam, which Jupiter (as it is in the Fable) gave to the Frogs for their King: Which alwayes lying still, when they were used to it a while, they leapt and plaid upon it: Nor yet like that Stork, which was af­terwards sent amongst them, when they desired a more active Prince, whose cruelty made them wish for their Beam again. He, that is over-mild, is like to do little good upon some children; but, he that is over-harsh, may do a great deal of hurt. I read, Acts 19.9. of the School of one Tyrannus: I wish there were no more Schools that did deserve the same name. We hear but of one Tyrannical Emperor that became a School-master before he died; but, Are there not many School-masters that domineer, and exercise severity like Tyran­nical Emperors, or Imperial Tyrants? Now, if the character I have given of a good School-master be a Digression; yet, it may prove a useful one, if [Page 62] [...] [Page 63] [...] [Page 64]Parents will thereby be directed in the choice of Masters for their Children, or Masters that are guilty of any of the forementioned faults, would thereby be prevailed with to amend.

But possibly, what I have said about School-ma­sters, is no Digression, considering, that if those Masters that were fired out of London, were men of such a good Character, as I have given of a good School-master, it informeth us what cause we have to bewail the losse of them, and of those Schools which might have invited and incouraged a suc­cession of such worthy Masters as themselves. This poor Lads little lay to heart (as being igno­rant of what is for their good); yea possibly, what through dread of their Masters, disaffection to their Books, and love of their Play, they are even glad their Schools are burnt; so incident it is to humane nature, to rejoyce in any little good to it's self: yea, to wish for it, though it be brought to passe by unspeakably more hurt and prejudice to others; being glad, when their own eggs are roasted, though it be by that fire, that consumes the houses of other men. Yet I wonder not, at the evil that proceeds from degenerate men, much lesse from Children: but, O Lord, I rather wonder at Thy self, Why thou didst suffer the Foxes to spoil those Vines (the Fire, I mean, which came like Samp­son's Foxes, with fire-brands in their Tails, con­suming those Noble Schools, as they did the Phi­listim's Corn,) considering, that those Vines had tender Grapes, Cant. 2.15. But I would answer my self with this: Schools had their sins as well as other places, which were more and greater than a Master's rod could punish. Yea, Masters them­selves had deserved Correction, and who but Th [...] self [Page 65]should give it them? But oh that these useful Structures might not alwayes lie in the dust, but that Piety and Charity might rebuild what Sin hath pull'd down. Doubtlesse, this Age hath many men in it, as able to build Free-Schools, as Reve­rend Colet, and some other Founders were; and why should they not be as willing. If Parents want good Schools for their Children, they will hardly come to any thing whilst they live: (For, the errors of the first Concoction, as Physicians observe, can­not be corrected by the second or third). Schools, like Stomachs, make the first Digestion, which if naught, will spoil all the rest. Let me conjure men of Estates, especially those that have no Chil­dren, or if Children such as are unworthy, I say, let me conjure you, by the regard you have to the honour of God, to the renown of the English Na­tion, to the increase of Knowledge, to the happi­nesse of Church and State, (the chief Officers and Ministers whereof, use to receive their first rudi­ments and seasoning in publick Schools) liberally to contribute to the re-building of those noble Schools, which the late sire hath deprived us of; yea, do it yourselves, as some have done before you, if you have wherewithall: And when that is done, set up your Statues by those of the anci­ent Founders, and appear together like Castor and Pollux at Sea, which is accounted an Omen of good. Take your choice of four sorts of good works, which may best suit with your tempers. If you are severe Cato's, help to re-build Pride­well, where naughty Persons may receive Correcti­on, and be made to work: If you are devoted to the Service of God, help to re-edifie Churches: If to works of Mercy, contribute towards the [Page 66]raising up of demolished Hospitals: But, if you are friends to Learning, and to all the other three, do what in you lieth, to restore Publick-schools to their former glory; in which, Vice may be cor­rected, Mercy shewed to poor mens Children, and Religion promoted, by preparing Youth, to be, in time, serviceable to the Church.

MEDITATION XIII. Upon the Burning of Tombs, and Graves, and dead Bodies that were buried therein.

VVHere is rest to be had, either for the quick or dead, in this World? where may men be quiet and secure, if they cannot be so in their very Graves? One would have thought, nothing would have pluckt them from the horns of that Altar; But, the fire hath done it: That fire, which robb'd the Spittles, Hath it not also robb'd the Worms, and taken the meat out of their mouths? We expected, those Bodies would have turned Worms-meat and dust; but, in stead thereof, they are burnt to ashes. So Job, speaking of the grave, Job. 3.17. There the weary are at rest: So they are in one sense, but not alwayes so in another. The righ­teous mans grave is called his bed, Isa. 57.2. They shall rost in their beds. How many dead bodies then were burnt in their beds? and, so might many li­ving ones have been, if God had not been more merciful. Now, the fire hath turned many dead bodies to ashes: could those ashes (as some others) be made into glasse, which, they say, is the last re­solution that bodies can undergo (Vitrificatio est ultima resolutio;) yet would the Resurrection find [Page 67]them out, and not lose one grain belonging to them. We read, that Absalom had reared up a Pillar, or stately Sepulchre for himself, to preserve his name, because he had no children; but, it went by the name of A [...]salom's Place, or empty-Monument ( [...]) as Tremellius renders it in the Margint; because he never (for ought we read) came to lie in it, but was buried in a pit in a wood, with a heap of stones [...]st upon him, 2 Sam. 18.18. So, in that great City, there were many that had provided noble burying-places for themselves, against the time they should be gathered to their fathers; yea, and they were possessed of them, (which A [...]salom never was of his:) but, How short a time had some of their bodies lain in those costly Sepulchres, before the sire came and turned them out of possession; or rather destroyed both their Carcasses and their stately Monuments!

I see, how vain a thing it is, for men to have their Names, and Titles, and Encomiums, graven upon Marble-Stones in Golden Letters, and set up in Churches: How easily they may be deceived, that think, with Absalom, out of those stones, to raise up to themselves (I cannot say children) but a Memorial in lien of Children. Every body will not believe all the Epitaphs they find inscri­bed upon those Monuments-Stones can lie and not blush: But, besides that, if men were prone to be­lieve all they read upon Tombs and Monuments, How soon may those Characters be so defaced and obliterated, as that they cannot be read? And, look how Absalom was buried under a heap of stones, in stead of being laid in that stately Pillar, or Pyramid, which he had built for that purpose: So, are not many at this day covered, but as it were [Page 68]with a heap of stones, who had provided themselves of stately Sepulchres; those Sepulchres of theirs being by the fire converted, but into a rude and formless heaps of stones: She erected a more du­rable Monument for her self, who did but pour out a box of precious [...]i [...]tment upon the head of Christ, Matt. 26.17. for, Christ hath said, Wheresoever the Gospel shall be preached in the whole world, there shall this be told for a memorial of her. How little doth it signifie, that our Names be written upon the Earth, or upon any part of it? Is it not all in all, that our Names are written in the Book of Life? I see, there is no reckoning upon those things which men leave behind them when they die; therefore hear, and receive it as a voice from hea­ven, that which the Spirit saith, Rev. 14.1 [...]. Bles­sed are the dead which die in the Lord, and their works do follow them.

MEDITATION XIV. Upon the Burning of Writings; as Fills, Bonds, Evi­dences, &c.

HOw many had nothing to show for all the Money they had lent out; for all the Debts that were owing them; upon any accompt: yea, for all their Interest in Lands and Honses, to a great value; but only certain Papers, or Parch­ments, called Bonds, Shop-Books, Deeds, Convei­ances, Leases, &c. Writings are the most compen­dious Treasure in, and of the whole World: Of so many single Sheets of Parchment, may it not be said by some, This is my Money, (all I have in the World;) that is my House; that is my Land; this is [Page 69]my Inheritance; that is my Jointer; this is my Pa­tent for such an Office, or for such a Dignity; this is my D [...]scharge, for so much Money that I have disbursed for such and such; this is my. Account, for so many thousands tha [...] I have been intrusted with: Oh the vast concernment of such Papers and Parchments as these! What had not many rather have lost than these? How many were honest and just in all their Accompts, who now want an op­portunity to make it appear they were so? (and, Doth not that wound them sorely?) How many dealt falsely and fraudulently in the trust that was committed to them, and that cannot be proved neither? Doleful fire! that hath made honest men mourn, and knaves rejoyce. With what cost and care were many of those Writings drawn up at first? How oft were the owners at Counsel about them? and, With how much circumspectness was every Clause put in? but, Did the sire make any more of them then if they had been so much waste paper? Deeds and Conveiances were no more to those flames than chips, and straw, and stubble: How slight is that Tenure, by which men do hold and enjoy all their Earthly Possessions? How soon may that, which should defend their title, be stoln, or burnt, or otherwise lost? and then, How liable are they to be claimed by those that have no right? Was there ever such a plucking up of Inclosines as this, whereby the Estates of many are, as it were, laid common, that is, obnoxious unto being inva­ded, and over-run by them that will.

It is well, a Christians evidences for heaven are not so uncertain: It is true, that coppy of them which is within his own breast, may be lost, or mis­sing, at leastwise for a time; but then there is a [Page 70]counter-part of them kept in heaven, which can never be lost: for, The foundation of God stands sure, and he knoweth who are his. It is happy for us that uncertain things are those of less value; but, that those things which are most valuable, (though indeed only they) may be ascertained and insured in heavenly things. Sad was the loss of Writings, as they were Evidences of mens Estates; but, methinks more sad, as they were the Vouchers of mens honesty: or, if by this meanes, either honest men become suspected, or, those that have been otherwise cannot be detected and discover­ed: But, methinks, where alwayes heretofore found faithful, it is but equal to admit no jealousie of them upon this occasion. No doubt, but he, that was faithful till the fire, will be faithfull after it, and not be worse for that Purgatory (if I may so call it.) O Lord, Art not thou he that didst find out a way to acquit those chast Women that were suspected of Adultery, Numb. 5.28? Art not thou he who didst furnish Solomon with wisdom, to know which was the true Mother of the living child, to which two Women laid an equal claim, 1 Kings 3? Art not thou he that didst direct Queen Emma and others to passe the hot plow­shares bare-foot and blind-fold, without hurting her self; when, by that ardent fire, proof was to be made of her unspotted chastity? Clear up. I beseech thee, the integrity of thy innocent ser­vants, whose Accompts and Acquittances this fire hath destroyed: but, as for others, search out their wickedness till thou find none; or, as thou saidst, thou wouldst search Jerusalem with candles, Zeph. 1.12. What work hath this burning of Writings made for greedy Lawyers? What a bar­vest [Page 71]are they like to have by that means? One sire, I doubt, will beget another, viz. that of endless contention, and Law-suits: Now the sire hath gotten mens Vintage; I wish, unjust Claimers on one hand, and Lawyers on the other, do not sweep awar their Gleanings: They are newly leapt out of the fire, and, Most they presently come into the frying-pan? Can the wisdom of our Governors find out no way whereby to prevent vexations Suits, that will otherwise arise upon this occasion, to preserve the rights of honest men, now their Writings are gone; and, to prevent the unjust claims of those that are dishonest? If ever Magi­strates needed a Priest (one, or more) to ask Counsel for them, after the Judgment of Urim, before the Lord, Num [...]. [...]7.20. (as Eleazar did for Joshu [...],) now is the time. Howsoever, thou, O Lord, who girdest up the wrath of men (or so much of it as will not turn to thy praise) vouchsafe to put such a restraint upon the spirits of men, that those, who were half-undone by the fire, may not be utterly so, either by merciless Lawyers, or by unrighteous Adversaries, and unjust Claim­ers.

MEDITATION XV. Upon the Burning of Saint Pauls Church: the uncon­sumed Body of Bishop Brabrook.

HOw long was this goodly Cathedral in buil­ding? How leasurely did it proceed? Insomuch that it became a Proverb, when men did any thing slowly, That they made Pauls-work of it: But so did not the fire, when it came to destroy it, but [Page 72]consumed it presently, as if it had been but Jonas his gourd, which sprang up in a night. Dying Persons are oft-times very restless, they shift from one side of their beds to the other, and talk much of removing to other places. So, have I obser­ved, this noble Structure, not long before its fatal period, to have shifted often. First it was a Church, then a Stable (as some were pleased to make it) within these few years (but the argument was far fetcht, if, they think, that because Christ him­self did sometimes lie in a Stable and in a Man­ger, that therefore, one and the same place might well serve, both for brutish and for sacred uses) Otherwhile (if not at the very same time) it was made a Court of Guard (without any intention, as I believe, to make it an Emblem of the Church Militant, or to exhibit any other religious myste­ry.) And then of late, it wheel'd about again to its Primitive use, to be a place appropriated to Divine Worship. Few expected it would con­tinue long a Stable, or a Court of Guard (for great alienations, like strong sticks that are much bent, do quickly start back again) but, when it became once more a Church, they that consider­ed it had stood above five hundred years, from its first Erection (yea, and Conflagration) which lat­ter was in 1087. after which it was soon built again, and did observe it to bear its years well, (as if it were at most but of a middle age) saw no cause to doubt, but it might last as much lon­ger. But alas! How were they deceived? and How was its destruction at the very door! Sure­ly Papists are deceived, in thinking Crucifixes to carry a safeguard and protection with them, con­sidering, that this Cathedral was built in the fi­gure [Page 73]of a Cross, and yet, when Fire did appreach, had no relief by it. It had been a comfortable sight, to have beheld the first erection of that stately Church, considering the Scituation and Dedication of it, that whereas before, in the same place, stood a Temple Dedicated to Diama (and as is supposed, a Wood and Grove about it, devo­ted to her use) there was then another in the room of it; the name whereof might speak the place alienated from heathenism to Christianity, from the service of a false goddesse, to the ser­vice of the true God, and of his Son Jesus Christ. Twice hath that famous Structure been fired be­fore (at leastwise part of it) both times by light­ning, and thereunto exposed by the transcendent height of its Steeple. One of those times it burnt a great part of the City of London (if I mistake not;) and now, the City, by a kind of unintended retaliation hath helpt to burn it. Great pity it is to see so noble a building in the dust, and yet it is likely some will but little pity it, if not rejoyce in the ruins of it (especially its disaffected neighbours, whose houses that had wont to lean to the sides of it (like Vines climbing up­on a wall) had at leastwise received sentence to be pulled down.) But should not men regard the honor of their Nation, whatsoever became of private interests?

One strange and remarkable passage that did re­late to this Cathedral, I cannot but reflect upon, viz. The unheard of continuance of a certain dead Bo­dy, viz. the Body of one Dr. B [...]aybro [...]k, some­times Bishop of London, and Lord Chancellor of England, which was there interred above two hun­dred years ago, and, as several that have seen it do [Page 74]inform, was taken up since this fire, and found to retain much of it's manly shape, and most of it's external parts, to the amazement of such as beheld it, and did withall believe it to be indeed the Bo­dy of the said Bishop. I shall not dispute, whether the dignity of his Person, as he was sometimes a Bishop, or as he was sometimes Lord Chancellor, or as he was both at once, were that which did con­sign over his Body to so long an incorruption, (as if Corruption and Worms had been afraid to claim kindred of him, as of others): but, I think, rather than either, that this came to passe to shew the power of God, as to preserving Bodies from Corruption in the Grave, as well as those of the three Children, from being consumed in the fiery Furnace; and that of Daniel, from being devoured by the Lions, when he was in their Den.

But whilst this passage ministreth great wonder to all that see and hear of it, What is himself the better for it? For, had his Body been eaten by Cannibals, those Cannibals by Fishes, those Fishes afterwards by Men, those Men by Worms, yet, should it have been brought forth as perfect, at the Resurrection of the Dead, as now it is; yea, as it was then, when it was first committed to the Grave.

Now, as for re-building of that Cathedral, when I consider, how many Sons that Mother hath had, who in all Ages have been as kind and boun­tiful to her, as could be desired; I doubt not, but the same principles and affections which led them to it in her prosperity, will prevail with them to be the same, now she lieth in the dust; commise­ration towards her, and consideration of the ho­nour of England, stepping in as further incentives [Page 75]thereunto. May England (if the will of God be so) enjoy so much peace and plenty, and all the living Temples of God be so well provided for, that none may grudge that cost and charge, which is necessary to re-building Churches; not onely such, and so many, as may serve for indispensa­ble use, but neither that also, which may rear up others, not only for use, but such as may be also, an outward honour and ornament both to the Church and Nation.

MEDITATION XVI. Upon the Visiblewsse of Gods Hand in the Destruction of London.

IT is a great dispute, amongst many people, whe­ther men (one or more) had any hand, from first to last, in the burning of London. They that are for the affirmative, think they have much rea­son on their side, because one was, by Order of Law, executed upon that account; and the proof against him, no lesse than his own Confession (both in publick and private) in which he long persisted, though he knew full well the danger of it. Now, who but a mad man, would confess himself guilty, of so hainous and odious a crime which he had never committed? And on the other hand, had he been mad, his Judge and Jury wanted not wisedom and diligence sufficient, by one means or other, to discover it: neither had they so little Justice and Conscience, as to have convicted and condemned him, for ought he had said against himself, if it had been evident to them, he had not been himself, or, as they call it, Mentis Com­pos. [Page 76]Moreover, say they, This must needs have been done, either by Over-sight, or by Treache­ry, or by Miracle. We hear not of the least um­brage of any over-sight, or carelessnesse in any of the Family where the fire began, (which doubt­lesse hath been narrowly lookt into): so that if we reject the second, we must rest in the third, viz. That it was done by a miraculous, that is, by an immediate Hand of Heaven, which, since the time that miracles have generally ceased, seems far less probable, than it is, that that should be true, which a man, that, for ought could be made appear, was in his right wits, did confesse against his own life.

But grant it were so, that the first fireing of any part of London, were wilfully done, by that mi­serable Wretch, who took it upon himself and was executed for it, Will it follow from thence, that the Hand of God was not visible upon it? Yea, all things considered, if Pharaoh's Magicians had been then alive and present, they would have said, This was the Finger of God, as they said in another case, when it was undeniable. For, first of all, Who but the great God, withheld Rain for so many weeks before, and sent so great a Drought, as did make the houses ready to take fire, like so much Tinder? Who brought the wind out of his Trea­sures, and made it blow so fiercely for several days together, as if it had been on purpose to augment and spread those flames like mighty bellows? Who that had begun that sire, could foresee the wind would continue so long to carry on his work, and not suffer those flames to be extinguished as other fires have been? Who dried up the Springs, that when men came to dig for water in severall [Page 77]Streets, little could be had, where used to be plenty at other times? By whose Providence came it to passe, that the Engines, which used to be ser­viceable in such cases, were at that time, most of them out of kelter, and unfit for use? Who took away spirit and courage from men, that they were at that time (above all the rest) like silly Doves without heart, and, contrary to their usuall manner, did generally apply themselves, not to extinguishing the fire, but unto removing their goods, (even such as were competently remote) as if they had given all for lost at the first dash. Who hid coun­sell from mens eyes, that so obvious and effectu­all a way, as that of Blowing up of houses to stop the increase of fire, was not sooner thought of? Or, if it were, that it was no sooner put in Execution? I say, Who but the great God did all these things? Who caused the fire to burn fiercely, as well a­gainst the wind as with it? Disown Providence in this, and you will disown it every where. If there were something of the hand of man in it, doubtlesse, there was more of the hand of God.

But yet, more do they intitle the Providence of God to this sire, who seem consident, there was nothing of Treachery or Design in it. For, if they think it came in an ordinary way (but unin­tendedly); things that so happen, are in Scripture more especially put upon God's account. It is said of him that killed a man accidentally, and without any purpose so to do, that God had delive­red him into his hands, Exod. 21.13. Moreover, when things that come by accident, or, without humane contrivance, so fall out, as if all things had been laid and prepared for such a purpose, in [Page 78]such cases the Divine Providence is most visible and conspicuous. Now manifest it is, that if a Councill of Jesuits had laid their heads together, how they might burn London to the ground, they could not have chosen, either a fitter time, or place. Not a fitter time, in respect of the great Drought that had been, and wind that then was; nor yet a fitter place, considering the vici­nity of it, to the great magazine of Combustible Materials, to wit, Pitch, Tar, Oils, Hemp, and Powder it's self: (viz. Thames-street). More­over, how near was it to the Water-houses, the burning down of which places, was just like a subtle Enemy his seizing upon some considerable Forts, which might otherwise stand in his way, and obstruct his design. It makes me think of what is spoken, Psal. 78.50. how that God did make a way to his anger, as if he would have nothing to hinder the passage of it: And, upon the whole, I cannot but recount those words of God, by his Prophet, to the Jews, Jer. 18.11. Behold, I frame evil against you, and devise a device against you: for methinks it appeareth like a Destruction wisely framed and devised.

But, as for such, as think it came neither by Treachery, nor by Casualty, they must needs ascribe it to meer Providence, and to nothing else; not onely to God, but to God alone, like the burn­ing of Nadab and Abihu, or, of Sodom and Gomor­rah. So that, let men derive the pedigree of this fire whence they will (as there are three conje­ctures about it) they cannot exclude the Provi­dence of God from having signally appeared in it. It is a sign the great God is not ashamed of what he hath done, and that he cares not who knows it: [Page 79]For, how easie had it been for him, to have con­trived the burning of London in such a way, as that himself might scarce have been seen in it, that men would generally have thought, it had been the hand of Man, and not of God, any more than every thing else is: But now, methinks it is, as if the great God had said, If any man ask, Who set London on fire? let the Circumstances tell them, it was I, that did it.

Surely, something is the matter, that God should, as it were, glory, in making known, that he it was that set London on fire: Was it not to show, that he had a Controversie with us? Might it not be also, lest his governing of the World should be called in question, if so great a thing should have hapned, to all appearance, by meer chance and fortune? Was it not also to make us stoop, and sub­mit to so great a loss, upon such an accompt, as David did, when he said, I held my peace, because thou Lord didst it: Or, Might it not be also, to tell us, That he challengeth to himself just Power and Authority, to burn up great Cities at his pleasure; and, Who shall say unto him, what doest thou? As Lebanon is said, not to be sufficient for him to burn; so neither was London more than sufficient: O London, Disdain not to fall by that hand by which thou art fallen: It was not that poor Miscreant, that ended his dayes at Tyburn, that did, or could, by his own power destroy thee (though possibly he may be somewhere Canonized for the Saint that did it.) If God had not first dried thee, he, and a hundred more, could never have burnt thee: If he kindled the fire, it would have gone out again, if God had not blowed the coal: It was he that saith, Behold, I shake heaven and earth: It is [Page 80]he that can take hold of the Pillars of the Universe, and tumble it down when he pleaseth: It is he, that in processe of time, will serve the whole World as he served thee: It was he, I say, that bid thee come down and lie in the dust. Humble thy self under his mighty hand; He can raise thee up a­gain, and make thee a Princesse among the Nations, when Paris and Rome may chance to lie in Ashes.

MEDITATION XVII. Upon the burning of the Sessions-house in the Old-Baily.

VVHat a rebuke is it to the Censoriousnesse of men, who are ready to charge Lon­don with greater sins than other places are guilty of, because this great Judgment fell upon it. I say, what a rebuke is it to them, to behold the most e­minent seat of Justice in all those parts, consumed by the same fire? Who dare, or who truly can, in this case, apply those words of Solemon, Eccles. 3.16. I saw under the Sun the place of Judgment that Wickednesse was there, and the place of Righteous­nesse that Iniquity was there? For amidst all the complaints of men about other matters, and par­ticular distastes they have taken at particular per­sons or passages, I do not know that man, that will deny, that there is as much of Law and Con­science to be found amongst the Reverend Judges, which are at this day, as amongst the Judges of any Time and Age whatsoever: The considera­tion whereof, may be no small comfort to the poor Citizens, whose difficult Cases, relating to [Page 81]the fire are like to lie in their breasts, and be sub­jected to their wise determination (which, I hope, will be such, as may abundantly confirm that honourable Character, which I think, but justice to give concerning them).

Yet was that honourable and most eminent place of their Sessions, within the City burnt a­mongst the rest. How commodious was that place for their work; for that it was scituare near to the great Den of Theeves, and Receptacle of Felons: ( Newgate I mean) it being requisite, that Justice and Sin should not dwell far asunder, but, that the former should, as it were, tread up­on the heels of the latter. From thence had ma­ny Malefactors received sentence to be deserved­ly executed, but now the place itself, which (for what cause we know not) had received an unex­pected sentence in heaven, had it executed accor­dingly, and came to an untimely end, yet had it stood so long, as to acquire the name of Old, being called the Old-Baily, and, as one Author thinks, was a Court of Justice, for some purposes above three hundred years since, viz. in the year 1356. And what more than Old or very Old can be at­tributed to any Creature upon earth, in point of duration, none of which, in this world, shall be perpetual (for that is more than the world it self shall be.) The Apostle telling us, that all these things shall be dissolved. When places of Justice are destroyed, perhaps Malefactors will rejoyce, (though they have little cause; for change of place will no whit mitigate their punishment) but all true and honest men will be sorry. May there nere want a place, in which to try and arraign Malefactors (in case there be any such) but much [Page 82]rather do I wish, there might no more be a­ny Malefactors deserving to be tried.

MEDITATION. XVIII. Upon the Gates and Prisons of London, that were burnt.

COncerning those, that use an after care, and provide too late, our Proverb is, That when the Steed is stolen, they shut the Stable door: but the fire, when it had stollen the Steed, I mean de­stroyed the City, slung open the Gates, or ra­ther demolished and ruinated severall of them. (Gates without a City being as insignificant, and to as little purpose, as a City without Gates is unsafe.) Yet had those Gates been standing, which are not (I mean in strength and perfection) it might have carried a good Omen and Presage with it, as if they had been left to enclose and secure a City, which should afterwards be built (though there were scarcely any for them to secure at present;) but we trust through divine goodness, the same thing will be done (but with more charge) without that Omen. No man can tell where destruction will begin or where it will make an end, for that sometimes it makes an end, where usually it begins. Destruction usually as­saults the Gates of a City first, and then the City it self; the loss of the Gates doth generally prove the losing of the City: but, in this case, the losing of the City first, proved the loss of the Gates at last: The fire went out of the City by the Gates, but it came not in that way. There are famous Gates for Death and Misery to enter in by, which are all [Page 83]we look at, generally; and, if they be but shut, we think our selves secure; (alass! but too secure are we in one sense, for thinking so,) sith Death and Misery have so many secret in-lets which we know not of; and can make a way, where they scarce find any. We thought, if London had been destroyed, (as now it is,) it must have been by some powerful enemy, visibly entring in at its Gates; but, little did we think of what one spake in another case; That, there was [...], some such invisible evils, or enemies within us, as were sufficient to destroy it in this fashien: Alass! When can we conclude our selves safe in this World?

Besides that great Ornament which those stately Gates, that were burnt, added to the City, and the great Defence which they afforded thereunto, (as to enemies from without,) Were they not also very serviceable, as they were the fittest places, in reference to their impregnable strength, whereof to make Goales and Prisons; (neither are there any Houses more necessary than they,) so long as there are many lewd People, whom no other pla­ces but such can keep within compass; for whom Prisons are as needful, as Chimneys are for fire: which, set at liberty, would put all into a slame: But now came an unexpected Goal-delivery, bet­ter to many poor Prisoners, than they looked for: but, to Capital-Offenders not so good, as it is like, they did hope it would have proved. When no­torious Felons heard of this, probably they did hope, it would break open the doors of their seve­ral Prisons, and set them free: but, all they got by it, was, only a Newer Newgate, or to be removed from one Goal to another: But, poor Men, that [Page 84]were in for Debt only, as in Lud-gate, &c. possi­bly they were in a pannick-fear they should have been burnt in the Prisons where they were, not knowing how to make an escape: But, if I mistake not, they were released in the time of the fire, which had left but room enough for Offenders of a higher nature: So was the Proverb verified, that, It is an ill-Wind that blowes no body any good: So was the Fire more merciful to them than their Creditors: so were their fears converted into joy. Is it not worth mentioning, How that Can­nibal-fire did first roast, and then devour those Quarters of human flesh, which upon those Gates were exposed to the Fowls of the Air; robbing them of their prey, and burying them in the dust much sooner than was expected: Now may it be said, That the Gates of London, as of old, That the Gates of Sion did mourn. VVe little thought the time had been so near, when the Security of London should not consist so much in its Gates and VValls, (I say, its Security, as from a forraign Enemy: for, Nullus ad amissas ibit opes,) as in its un-enviable Ruins and Pove [...]ty.

MEDITATION XIX. Upon the Constagration of the Universe.

IT is evident by Scripture, that the Heavens and the earth (which are now) are reserved unto fire against the day of Judgement, 2 Pet. 3.7. And, That in the day of God (as it is called,) the heavens, being on fire, shall be dissolved; and the elements shall melt with fervent heat, Vers. 12. Yea, the heavens shall passe away with a great noise; the earth also, and the works [Page 85]that are thereof shall be burnt up, Vers. 10. Some think, that fire shall only refine, and purifie, not consume and destroy: But, besides that the ex­pressions of the heavens their being dissolved, and passing away; and that of the earth, its being burnt up, seem to import more, than a bare purifying of both, or either of them: Why should we think the World it self should last, when all the Inhabi­tants of it shall be removed into another World? Surely, the World will be of no further use, when there shall be no one Man or Woman to Inhabit it, and to adore God in, and for it: God made the World for Mans use, and therefore will unmake it again, when Man hath no further use for it; (as Men use to pull down Tents, when they have no further occasion for them.) The World is but Gods Nursery, (such a thing I mean as Gardiners use to call by that name,) from whence he means to transplant all he there sets; and, when that is done, he will pull down his sences, and let it run to ruin: Yea, he will lett-in fire as a wild Bore, that shall destroy it. Whosoever believes that God made the World, cannot but think he is able to destroy it; for that it seems much easier of the two, to bring something to nothing, than to bring something out of nothing. What a solemn time will that be, when the whole world shall be in flames? What a petty, puny fire was that which burnt up London, to that which shall consume the whole world? For what was London to England? What is England, in comparison of all the Earth? Or what is the whole Earth, in comparison of the Globe of Heaven, which consists of innumerable Stars, some one of which, is far bigger than the surface of the whole Earth? Surely, the fiering of [Page 86]one City, was but a blaze, to what the burning of the whole Fabrick of Heaven and Earth will be. We have seen great things, in reference to this Fire, such as our Fathers never saw; but these are nothing, to what, both we, and they shall see at the Great Day. Though I cannot conceive, what kind of fire it should be; that might be able to dis­solve the Heavens and melt the Elements; yet will I believe the matter of things contained in Scrip­ture, though I cannot reach the manner, how such things should be. He that can withhold fire from consuming that which is in it's self Com­bustible, can make those things Combustible, which, in their own nature are not so, or rather, can inable fire to consume them. God, by setting fire upon the whole World, will let us see, He can spare it. He is Conscious to his own power, that he can make another World when he pleaseth, yea, as many Worlds as now there are Stars. He was infinitely happy before he made the World, (which, in comparison of Himself was but of yester­day, for what is six thousand years to Eternity?) and He will Be still, when the world shall be no more. He was Light to himself, when, as yet, there were no Sun, Moon, and Stars; yea, he was Light it's self, so he is, and so he will be, when all those lights shall be put out. We cannot better afford, to burn a Rush-candle till we have burnt it out, (or, when that is done, misse it lesse) than he can, to burn up the Sun it's self and to disfurnish all the Stars of their borrowed light.

God looks upon this world, as that which is too good for wicked men alwayes to enjoy, but not good enough for his Children alwayes to continue in ( Of whom the world is not worthy, Heb. 11.) [Page 87]and so being not fit, to be the eternal Mansion, either of the one, or of the other, hath resolved, that when it hath served to the end, for which it was made, it shall be burnt: His Friends shall have better Mansions, his Enemies shall not have so good: How soon the Conflagration of the World shall be, Who can tell? God prefixed the time in which he would destroy the first World, viz. within a hundred and twenty years after warning given, but hath not done so by this. Of that day and hour knows no man; no, not the Son of man ( viz. as man.) It may be nearer at hand, than we are aware of: The ends of the world seem to be upon us: If Saint John, and others contemporary with him, called the time wherein they lived, The l [...]st time, 1 John 2.18. Heb. 1.2. 2 Pet. [...]. [...]. What, may this be called? Well might the Psalmist say, This their way is their folly, of them, whose inward thought was, that their House and Lands should continue for ever, Psalm 49.11. whereas, alas, the world it self shall not do so. Were they secure, that were told, The world should be drowned, at the end of a hundred and twenty years, and would not re­gard; and are not we, that know the world shall be burnt, and that, for ought we know, within half that time, or less, and yet are not affected with it? Ought not the very thoughts of that burning, to be as a fiery Chariot, to convey our minds from earth to heaven? Ought it not to quench our affections to the world, as one heat puts out another; so the heat of the Sun puts out the Fire. I observe Saint Peter to say, that The earth and the works that are thereof, shall be burnt, by which, I suppose, he means the works of Art (be­cause he speaks of none of the works of heaven, [Page 88]which are all natural) such as are, strong Towers, stately Pallaces, famous Cities, and such like. Now the day in which that shall be done (saith he) shall come upon the world as a thief in the night, that is, suddenly, and unexpectedly. Nor know I, what bet­ter use can be made of the doctrine of the Worlds intended Destruction by fire, than that which we read, 2 Pet. 3.11. Seeing then, that all these things shall be dissolved, What manner of persons ought we to be, in all holy conversation and godliness?

MEDITATION XX. Upon the Fire of Hell.

VVHo can think on the late dreadfull fire without some serious reflections on the more dreadful fire of hell? If that Tophet which is spoken of, Isa. 30.33. be the same with Hell, methinks the description of it is such, as doth not a little agree with our late fire, The pile thereof (saith the Prophet) is much wood, the breath of the Lord, like a stream of brimstone, doth kindle it. Was not the pile of our late fire much wood, of Chur­ches, Houses, and other Structures? and did not the wind (which may be called the breath of the Lord) so kindle it, or rather, increase it, as if it had been a mighty stream of Brimstone poured in upon it? Some are not more hard to believe there is a Hell (a Lake that burneth with fire and brimstone, which is, The second death) than they would have been, to believe, that any such fire, should, or could have fallen upon London, as that which lately did. If more dreadful things than we could imagine, do happen unforetold, (as the [Page 89]late Judgement for one); Why should we think those incredible, which the Scripture plainly speaks of, though they far transcend our imagina­tion, and what we should otherwise expect? No­thing can make the burning of London, and the misery attending it, seem small, but, to consider the fire of Hell, and the misery of the damned; and that considered, this doth even vanish and dis­appear before it. For, What is a fire of four days continuance, to that which shall last more millions of millions of Ages, than there are minutes in the space of four dayes and nights? Or, What is a fire, preying upon Houses and Goods, to that, which shall prey upon Bodies and Souls; as Christ hath commanded us, to Fear him, who can cast s [...]ul and body into hell. If one Soul be (as it is) more worth than many worlds, how much lesse is one City worth than many thousand souls? Neither is Hel an uncompounded torment, consisting of fire onely; but there are other ingredients, to make the misery of it more unsufferable: There is the worm that shall never die, there it the darknesse that shall never end. There is the heat of fire to Tor­ment, but not the light of fire to Refresh. Oh the demerit of sin, that, fire, which of it's self is so in­tolerable a torment, should not be thought suffi­cient to punish it! Shall I dread fire alone (such as that which befell the City) and shall I not dread more scorching flames than those, accompanied with a gnawing worm and a perpetual night? I can heartily say with that good man, Hic ure, hic see [...], Domine; sed in aeternum p [...]rce, Here, O Lord, cut and burn, and do what thou wilt with me; onely spare in Eternity. May the consideration of Hell-fire, not onely deterr me from sin, but [Page 90]also kindle love to Christ within me, who is therefore called Jesus, because he shall save his people from the wrath to come.

MEDITATION XXI. Upon the coming of that most dreadful fire in so Ido­lized a year, as 1666.

VVHen will men give over groundlesse pro­phecying? When will they learn, not to be wise above what is written? Did not Christ say to his Disciples, It is not for you to know the times and seasons, which the Father hath put in his own hands. One said, That an Itch of disputing was in his time, the scab of the Church; and in our time, an Itch of prophecying hath been the same thing. According to the manifold prophesies, which have been concerning it, -66. should have been a year of Jubilee, I had almost said a time of the Restitution of all things, but, alas! Whilst men lookt for light, be­hold darkness, whilst they cried Peace, peace, grea­ter destruction then ever, was coming upon them. It is said, that God hath set one over against the other to the end that man should find nothing after him. Eccles. 7.14. If it be the glory of God to conceal a matter (as the Scripture saith, it is) why will men pretend to know what God intends to do? Who can tell, what the womb of a day, much more of a year will bring forth? If women that are with child know not what they go with, whether male or female, wise or foolish, who can tell what is in the womb of Providence? Such as pretend to foreknow future contingencies, are not more admired for their wis­dom before the time be expired, than they are usu­ally [Page 91]condemned for their folly and presumption, when the event proves otherwise. We read in Jer. 23.28. There were prophets of the deceit of their own hearts. VVhich cause the people to forget the name of God by the dreams, which they tell every one to his neighbour. Therefore, saith God, The prophet which hath a dream, let him tell a dream, and he that hath my word let him speak my word saithfully VVhat is the chaff to the wheat? We say proverbially, Old Birds cannot be caught with chaff, yet a great many are with such chaff as the prophet speaks of, meaning false Predictions: many of which should by right have been written in Hebrew Characters, for that the event shews they were to be read backwards, like the presages of Almanack-makers concerning weather, who frequently tell us, it will be fair when it proves foul, and foul when it proves very fair.

The Devil himself is more tender of his credit than many men have bin of theirs: for it was always his manner to deliver Oracles in Ambiguous ex­pressions, that, whatsoever the event were, he might not be charged with falshood; whereas men (that know less) have ventur'd to speak as plainly and positively as could be, touching things to come, which falling out quite contrary have filled their faces with shame. If that had been the worst, it had been no great matter: but, alas! men have not only wounded their own reputations by their da­ring false prophesies, but by accustoming them­selves and others, to believe and disbelieve again, have greatly propagated Atheism in the world, and made the abused credulity of many to end in in­sidelity. They that have been often deceived, be­come always jealous, and use to say, Alas! whom [Page 92]or what can we trust? Though there be no reason in the world that men should suspect the Word of God because they have been frustrated by the dreams of men; I cannot deny but that there are and have been strong impressions from God upon the minds of some men concerning future things, but, as the Apostle saith in another case, Hast thou faith, have it to thy self before God: so in this case though they themselves cannot but believe the things which are so impressed upon them, yet let them keep that faith to themselves, and not expect others should believe the same things, unless by miracles they could prove themselves to be Pro­phets sent of God; or till such time as the event shall shew they were not mistaken. A prophesie may indeed and in truth signifie much to him that utters it, which yet may signifie nothing at all to them that hear it, because he may have received it from God, whereas others have received it but from himself. As to all the prophecies concerning great, good things, which should befall England in Sixty six, be it to themselves upon what grounds they have had such expectations; sure I am, nothing hath yet appeared that looks like a fulfilling of them, though the year be almost expired. He that foretold that Caesar should die upon such a day, Caesar sending him word the day was come, and he was yet alive, made answer that day was come, but it was not past & gone, and die he did upon that day; So some it may be will tell us that Sixty six is come, and far spent, but not quite past and gone. 'Tis very true, and so long as one day or hour of that year lasts, let them lengthen out their hopes. If it produce what they have foretold, I shall not envy them the honor of proving true Prophets: but if it [Page 93]end as it hath begun, and held on hitherto; give me leave to say, that meer humane Predictions touching future Contingencies ought never to be trusted more; and that the frustrations of Sixty six, should abolish or prevent the credulitie of all after-ages.

There is a Text or two, which I suppose, many do build upon, who have great regard to humane prophesies. We read, say they, that the Secret of the Lord is with them that fear him, Psalm 25.14. But that must not be understood; as if God did make them that fear him acquainted with all his Secrets: for it is said of Christ himself, considered as man, that Of that day and hour, speaking of the day of Judgment, knows not the son of man him­self. Moreover, say they, in Amos 3.7. it is written, Surely the Lord will do nothing, but he re­vealeth his secrets unto his servants the Prophets. Yea, but where are such Prophets to be found in these dayes as were in those, viz. Approved of God a­mongst men by miracles, signs, and wonders, as is said of Christ, Acts 2.22? Doth not Experience shew, that the Gift of prophecying (as thereby is meant the infallible predicting of things) is either wholly, or for the most part at an end, as well as several other Gifts, which were intended but for the infancy of the Church: If it be said, that it is written, In the last dayes, your young men shall see visions, and your old men shall dream dreams, your sons and daughters shall prophesie, it is evident, from Acts 3.16. that that was fulfilled in the A­postles time: for, saith Peter, when the Holy Ghost was poured out upon the Disciples, when they were filled with the Holy Ghost and spake with o­ther Tongues, This is that which was spoken by Joel, I [Page 94]will poure out my spirit upon all flesh, and they shall prophesie, &c. But, it is further said, that the pre­dictions of some good men, have come to passe, they have hit right (as they call it). That may be too, and yet such as they may be no Prophets to us, that is, no such Prophets as we are bound to believe, till the Event have declared, that they themselves were not deceived.: It may not be al­wayes from Divine Revelation, that men prophesie rightly concerning things to come: A man may draw a Bow at an adventure, and shoot at random, and yet happen to hit the mark, though he that shall do so, will misse it much oftner. Now, as one saith, Men mind when predictions hit, not when they misse, and that is the reason, they give so much heed to them: Whereas indeed, as in predicting of weather, when it shall be fair, and when it shall be fowl; so in other things, though menspeak but what comes next it is almost as hard to be alwayes out, as it is to be alwayes right.

How fain would I prevail with men not to lean upon the broken Reed of uncertain Prophecies? Whereon, if a man lean, it will go into his hand and pierce him (as was said of Egypt) Isa. 36.6. Pierce you they will, more wayes than one; as namely, With shame, when you see your considence disap­pointed: With forrow, when you see your hopes frustrated: With reproach, when others shall de­ride you, and say, Is this the good time you lookt for? Is this the Deliverance you expected? What now is become of all your Prophecies, touching what would be such and such a year? All this Reproach you might save, if you would believe no more than what the Scripture warrants you to believe: [Page 95]Where doth that speak of the glorious things that shall be in the year 1666? or, give you to expect more from that, than from any other year? Are not Divine-Promises sufficient for your comfort, unless you eake them out with human Prophecies, (as the Papists do the Counsels of Scripture, with the Traditions of men:) It is well, if some do not derive more comfort from fallible Predictions, than from the infallible Word. Is not the Name of the Lord a strong Tower? Why then will you be­take your selves to a refuge of lies? It is enough for poor deluded Jews to be alwayes comforting them­selves with one vain Prophecy or other, (as they are observed to be seldom without:) but, it is be­low Christians so to do, who have a sure Word of Prophecy; which they should take heed to, as to a light shining in a dark place. Be consident, Faith, and Credulity are very different things: The first builds upon a Rock; the last upon Quick-sands. Believe, but be not Credulous; many credulous people make many false Prophets, (as they say Receivers make Thieves:) There will never want people to make Prophesies, so long as there are enough to entertain them, and to trust upon them. Jer. 5.31. The Prophets prophesie falsely, and the People love to have it so. There are too many, that say in their hearts, Si populus vult decipi decipietur: If People will be deceived, they shall. Many small Prophets, in this, and other ages, seem Merchant-adventurers for a little credit; They will be the Authors of a Prediction right or wrong; it is fit it be pleasing, whether it be true or no: If it come to pass, they shall have a great deal of credit by it; and, in the mean time, it makes them to be some­what more taken notice of; and, if it be frustrated, [Page 96]they are not the first that were mistaken, there have been, and are many false Prophets besides them­selves: When shall I see men so modest, as to tell their uncertain Predictions, as their Dreams, not as heavenly Dictates; in their own names, and not in the Name of God, saying, Thus saith the Lord: but rather, My mind bodes me so and so; Thus saith my imagination, and I cannot withstand it. At least­wise when shall I see others so wise as to hearken to them, only as such, and upon no other account till experience have proved them to be more than to. It is time enough to believe a humane Prophesie when you see it fulfilled; and you pay it a sufficient respect, if, in the mean time, you suspend your judgment, and forbear to censure it. O Sixty-six! Thou center of human Prophesies! Thou Ocean, into which all the Rivers of Conject­ural Predictions did run! If I live to see thee end, as thou hast continued hitherto; for thy sake, if for nothing else (yet, upon other considerati­ons too,) if men will find confidence to make a thousand Prophecies, no wayes countenanced by Scripture, I shall not find Faith to believe one of them.

MEDITATION XXII. Upon the fire, it's beginning on the Lords-Day in the Morning.

VVAs there nothing in the Circumstance of Time, in which that fire began, viz. up­on the Lords-Day? Doth not Providence determine the times before-appointed, as well as the bounds of our habitations? Acts 17.26. Might not Herod read his [Page 97]sin in the time in which the Angel of God smote him, and the Worms received a commissi­on to eat him up? which was immediately after he had received that Acclamation from the People, saying, It is the voice of God, and not of man, Acts 12.23. Neither can I think it was without its signifi­cation, that London began to burn upon the Lords-Day. Were not the Sabbath-Dayes-sins of London greater, than its sins upon other dayes; it being a certain truth, that, if mens actions be evil, the bet­ter day, the worse action; as, in case they be good, The better day, we say, the better deed? Justly might such a fire have hapned, had it been only to punish the usual profanations of the Lords Day. How many had been playing on that very day, if, by this sad providence, they had not been set at work? How many had been then imployed in ser­vile, and (at that time) unlawful Works, if such a work of Mercy, and Charity, as was delivering themselves and their substance from the fire, had not been put upon them? How many had then been exercising themselves in Gluttony and Drun­kenness; in Rioting and Chambering; in Filthiness and Uncleanness; if the care of preserving them­selves and their Goods had not diverted them? How many, that followed their honest Labours all the Week, had wont to find their sinful pleasures on the Lords-Day?

Alass! That the Day, which God at first blessed, as well as sanctified, should then be cursed, (if I may so call it,) above any other dayes that went before it: That Londoners should have the most restless Day that ever they had generally had, both as to Body and Mind; of that, which was at first appointed for a Day of Rest: On that Day, in [Page 98]which God began to Create the World, in the first Day of the Week did he begin to destroy that great City: Yea, The Day of Christ his Resurre­ction, was the first Day of London's Death and Bu­rial. Did not good Men hope to have been Pray­ing, Hearing, Singing of Psalms; Eating and Drinking, in remembrance of Christ, on that very day, in which they were forced to be quenching of Houses, carrying out of Goods, conveying away their Wives and Children? How sadly were Churches filled on that Day, not with Men and Women, (as upon other such Dayes,) but with Wares and Houshold-stuff? And, How much more sadly were they emptied, some of them, on that very Day; not by exportation, but by conflagrati­on? Poor Londoners carried their Goods to seve­ral Churches, to sacrifice them to slames, (as it proved,) though with an intention to have secu­red them; those places proving Sepulchres, which they repaired to as Sanctuaries.

O fatal, and never to be forgotten Sabbath! No emblem, as other of those dayes, of that rest, which glorious Saints injoy in Heaven; but rather of the day of Judgment, which is called, The great and ter­rible day of the Lord: Black-Sunday, some will call it; (as formerly there was much discourse of a Black-Monday:) That was expected, and came not this was not expected, and yet it came, like a thief in the night. I doubt not but men went to their beds over-night as securely as ever they had done in their lives: yea, those that dwelt in the house where it first began, and slept as soundly, for the time, as ever they used to do, not questioning but the insuing-Sabbath would be like all the rest; but when the early morning began to fall-in-travel [Page 99]with that un-lookt-for-evil, which it was big with; when it began to cry out with a very lowd and doleful out-cry: How did it awaken them, with a witnes, and make them call all their Neighbours round about them; and, in a few hours give a dread­ful Alarme to the whole City. That Lords-Day was much more a representation of Hell, than of Heaven; though both the Work, and Rest of the Sabbath, at other times, be a representation of Heaven, not of Hell. I see then, how easily God can turn our Blessings into Curses; and, the Songs of the Temple into Howlings: Aines 8.3. Not only the Jews of old had need to Pray, but we also, That our slight may not be upon the Lords Day: For, so it was at this time notwithout a real aggravation of the Judgment, (as they esteem'd it,) who did un­feignedly desire to have been at that time waiting upon God in his Ordinances, and who know what it is, in effect, to lose a Sabbath.

MEDITATION XXIII. Upon the Place where this dreadful fire began, viz. at a Bakers- House in Pudding-lane.

MEthinks the Burning of London, by Means of that obscure Lane, was like the killing of that great Giant Goliah, by a Pibble-Stone, slung from the Sling and Arm of little- David; or, like the slaying of a thousand Philistims meerly with the Jaw-bone of an Ass, Judg. 15.15. Or, like the throw­ing down the walls of Jericho with the sound of Rams­horns. It may be the great God did design nothing but Glory to himself, in imploying so mean and inconsiderable an Instrument in the destruction of [Page 100]that great City; but, it looks like a Father's spitting in his Daughters face, which would be a punish­ment carrying a shew of contempt with it. When that poor Lane was on Fire, I doubt not, but many thought, that other places, of greater note and emi­nency, would do well enough, as did appear, by removing their goods thither, and no further, (as to Aldermanbury, &c.) But, it ought to be consi­de [...]ed, that Judgments do many times ascend; and, though they begin at the lowest round of the Lad­der, yet they do not make an end till they have climbed up to the very top. Though this Fire began with a Bakers-House, yet its ambition, (if I may so phrase it,) was not satisfied, till it had con­sumed the Houses of the Chief-Magistrates, and the places of greatest eminency. When God is Correcting Mean-Men, Great-Ones should trem­ble, and seek to make their Peace, lest the Cup go round. I am deceived, if some Persons of Quality did not die of the last years Plague, though it be­fel the Poor more generally, who were not able to provide for their safety by slying: But, when the Judgment is by Fire, great Houses go to rack as well as small; for, one can no more sly than can the other: Houses have no wings but those which Fire gives them, when they fly away for good and all, once for all: They easily fly by fire, but can never fly from it.

But, Will it vield us nothing of a profitable Me­ditation, that this fire began in a Bakers-House? Had the hazardousness of that Calling, as to matter of fire, or carelesness of the People, been the cause of its beginning there; when the Natural cause had been so plain, the Moral ground of it had been less worth our inquiring: But, I find not any [Page 101]thing of that nature so much as suspected; yea, some to this day will not believe, that it came to pass otherwise, then by an immediate hand of Provi­dence: Whose Incredulousness in one thing is not so great, but their Credulity in another is greater, if they think it were fired from Heaven immediately. That it came by any in the Family is not mistrusted; that it was by His meanes that Confessed himself Guilty, or by the Treachery of any other, they will not believe: And, if neither of these two wayes, there is but a third can be thought of, (and they must have a Faith of Mira­cles, that believe it to have come that way;) and, that is, As Fire came upon Sodom, viz. from heaven immediately: But, when I consider where it began, (not to dispute how, or by whose means,) I can­not well over-look a passage or two in the Prophet Hoseah; viz. Hos. 7.4. They are all Adulterers, as on Oven heated by the Baker, who ceaseth from raising af­ter he hath kneeded the dough, untill it be leavened: Those words contain a part of Gods controversie with Ephraim, that is, with the Ten Tribes, viz. First, for their eagerness in sin, they were like a Fiery-Oven, very hot upon their Whoredoms, whether Corpo [...]al, or Spiritual. Secondly, For their Security in sin; They were like a Baker fast­asleep, whilst his Oven is heating, and his Dough taking Leaven. Vers. 6. Their Baker sleepeth all the night, in the morning it burneth as a flaming fire. Thirdly, For their sliness and subtilty, in carrying on their Wickedness; making, as if they minded no such thing; like a Baker, that seems not to re­gard either his Bread, or his Oven; whereas he hath put Leaven into the one, and Fire into the other, which is all that can be done for the pre­sent; [Page 102]and, by that time the Oven is hot enough, and the Bread leavened enough, he will be sure to wake, and fall to his Business: Moreover, Vers. 8. We read this passage, Ephraim is a Cake not turned; Meaning, that as such a Cake is partly bak't, and partly dough; so, Ephraim did halt betwixt God and Beal, was of several Religious, espousing the Religion of those divers People they lived amongst, as the fore-going words imply; Ephraim hath mix­ed himself amongst the People. Seeing then the Ho­ly Ghost seemeth to set forth these Four things I have mentioned, by Similitudes taken from a Baker, and the things he deals in; it can be no wayes impro­per, from the Circumstance of place, where the Fire began, viz. a Bakers-House; to Meditate of those Expressions, and to consider, how far-forth they are applicable to our selves. If we have been as a Cake but half-bak't, if burning like a fiery-Oven with the heat of lust, and in the mean time sleeping in security, &c. How just was it with God to send such a Fire as this upon us? Came it not to awaken us? Though Bakers can sleep quietly when they have put fire in the Oven; yet, if they know there be fire on the Hous-top, they can take no rest; Advertise them of that, and they will start up presently, and indeavour to quench it. I thought fit to touch upon both these Circumstances, not as pretending to know the end of God in either of them; (though he, who acteth all things accor­ding to the Counsel of his Will, hath a wise end; not onely in all his actings, but in all the circum­stances of them;) but rather to show, that Medita­ti [...]n is a Plant, that may spring out of every Soil; a Fruit, that may grow upon every Tree; which may evidence, That it is not from the barreuness of [Page 103]things (which are all big with matter of profitable meditation) but from the naughtiness of our hearts that we are so much strangers to it.

MEDITATION XXII. Upon the great pity that ought to be extended to Lon­doners since the fire.

PIty, is an affection that should scarcely be with­held from any that are in great distress and misery; but yet is much more due to some, then to others. Where no misery is, there is no room for pity, and where there is nothing but misery to bespeak it (as in reference to that Prodigal, who by riotous courses brought himself to husks) there is no cause for much. But where merit and misery go hand in hand, the greatest yearnings of our most tender bowels are called for. God will not take it ill that we pity those whom he thinks fit to pu­nish; because one of his great ends in punishing some, is that he might excite pity and compassion in others towards them: I have read that Sir Thomas Moor not long before his Execution was desired to cut his locks, for no other end, as is be­lieved, than lest his Venerable hoary Fleece should stir up too much compassion in those that were to be spectators at his death. But so far is the great God from that, that he had rather we should number the grey heirs of misery which are upon the heads of men, in order to our pitying of them. To tell, Why the late Inhabitants of Lon­don are objects of Royal pity, or to move to it, were to discourse, why children under great sufferings should be compassionated by their Parents (For [Page 104]Kings are Fathers, and Subjects their Sons and Daughters). Whereas the Scripture saith, Can a mother forget her child, that she should not have com­passion on the child of her womb? and though it adds, yea, she may, yet it insinuates that they seldom do or can. What reason Courtiers have to pity Citi­zens, were easie to alledge; For, Have not Citizens, sometimes had so much pity for them, as that they seemed to have none for themselves? Why should not Citizens be a little in Courtiers books, if some Courtiers have been and are, a great deal in theirs? It is but ingenuity to afford them pity who have given them credit. As for those that lead a Countrey life they know full well that Citizens had wont to be their best Chapmen, and to give them a good price for those commodities, and provisions which they thought too good for themselves, and withall to furnish them with the best things which they stood in need of.

Had Londoners been the worst of people the depth of their present misery, compared with the height of their former prosperity had challenged pity and compassion from their very enemies: but if it may be made appear that they were gene­rally as Civil as Religious, as Charitable, and in many other respects as commendable as most peo­ple in the world, none but ill natur'd persons can refrain commiserating them, much more rejoyce and triumph in their sufferings. The worst ene­mies they have in the world must needs confess that no people were generally more Civil and Moral then they. As for Religion, I know there are several standards by which men measure, and judge of that (though indeed, and in truth there is but One, whereby to judge of it, to wit, the [Page 105]Word of God) but if conformity to the duties both of the first and second Table, if love to God and to our neighbours (so far as men can dis­cern) may denominate persons Religious (as surely it is that must do it) pure Religion and un­defiled did as much abound in London, as in any place whatsoever. I meddle not with charity in point of judging (Censuring is every where too common) but as for Charity in giving and mini­string to those that are in want, both of one per­swasion, and of another, if that be a virtue (as doubtless it is) London hath been as eminent for it in all times in which several parties have taken their turns in suffering as any place I know. In the space of twenty years and upwards that England hath been dissetl'd by War, it may be thousands that by the unhappines of the times have been brought to straits and exigences, they and theirs had perished, but for the charity of London, more than of all other places, whilst some have taken care of the Disciples of Paul, others of Apollos, others of Cephas, others of Christ without respect to any of those distinctions (which best became good Christians); and so all have been taken care of, more or less, by those poor Citizens who are now many of them themselves become the objects of Charity. London will not want for pity, if it be pitied by no more then all, and only those, that first and last have been pitied and relieved by it, and that now and hereafter will dearly miss it.

I would not it should grate upon the minds of honest Citizens, undone by the fire, to think or suspect that a great many have no pity for them: All good people have, and they that are other­wise, have no pity, so much as for their own souls. [Page 106]I observe they use to have most pity from God, who have least from men, being withall such as deserve it. When Penninah did sorely vex Han­nah to make her fret, because God had shut up her womb, Hannah throve the better for it; for God lookt upon her affliction, and opened her womb, when her Rival had shut up her bowels towards her, 1 Sam. 1.5. When Shimei cursed David being at that time under trouble from Absalom, David said, It may be the Lord will re­quite me good for his cursing this day, 2 Sam. 16.13. Such as triumph in your miseries may do you a greater kindness then they are aware of, according to that in Prov. 24.18. Rejoyce not when thine enemy falleth, lest the Lord see it, and turn away his wrath from him. They that will not look upon you as the objects of their pity, are indeed the objects of yours; For so are all they that shew themselves to be neither Christians nor Men: and it is a good presage, you shall not always want pity for that you cannot have it from a great many people whilst you want it. Pity is that virtue which English­men are famous for, and therefore every English­man that is void of it, wants the common virtue and character of his Countrey; and he that hath none to bestow upon this occasion, seems to have none at all. I know not that man that would not be loath the world should think that he had no commiseration for the present case of London; and why is it, but, because it would thence follow, that he were of a marvellous ill nature, and unworthy of any pity to be shewed to himself, even in the greatest extremity that could befall him. One saith, the reason why, they that have children are usually more affectionate, than those that have [Page 107]none, is, because their bowels are often called upon. By that reason they that have no pity, now when that Affection in men is so much called upon are never like to have any. But a pity like that cha­rity which S. James speaks of, J [...]m. 2.15. Is not worth half the words I have used. If a brother be naked and destitute of daily food, and one say unto him, Depart in peace, be you warmed and filled; Not­withstanding, he gives him nothing, &c. I say a pity like that charity, which yet is more then some men have, is little worth. But would men shew themselves truly compassionate, toward that desolated City, and the late miserable Inhabitants of it, if they have interest in heaven, let them pray for the reflourishing both of it, & them; if they have interest on earth, let them promote it; if they have parts let them advise and contrive how it may be effected; if they have Purses, let them contribute towards it; if they have all of these, let them further it all, and every of these ways. Call your selves Papists, Frenchmen, Hectors, any thing, but true Englishmen, true Christians, true Protestants, if you have no pity for the desolations of London. I doubt not but there are some Turks and Jews that have, or would have had, if they had known London in it's prosperity, and should now see it in it's ashes. O Lord, If men will not pity the miseries of London, the matter is not great; possibly if they did, it might not signifie much: onely let Thy bowels yearn towards, and thy re­pentings be kindled within thee, and Thou (who hast spoken concerning it, to pluck up, and pull down) speak in thy due time, to build, and to plant it.

MEDITATION XXV. Upon those that have lost all by the Fire.

VVHat shall we say to them that have lost all? who tell us, that before the fire, they were worth so many hundreds, or, so many thou­sands, but since then, they are worth nothing, yea, worse than nothing. Surely they ought not to mourn as men without hope. If they were some­times as rich as Job was at first, they cannot be poorer now than he was afterwards. Hatred in God towards men, cannot be known by such E­vents as those; for Job, who was in like case, was a Person greatly beloved of God. Do they fear that they and theirs shall perish? Not so neither, for rather than the Israelites should perish in the Wilderness, God gave them bread from Heaven, and waters out of the Rock. Ravens shall feed them, if they be such as put their trust in God, rather than they shall famish. Some, have no Children; they, it is to be supposed, may make a good shift: others, have bad Children, and what should they do with Estates to spend upon their lusts? Others, have good Children, and let not them doubt but God will provide for them. Hath the onely wise God no wayes whereby to make up your losses? Did he not give to Job, double for all that which he had taken away from him? and can he not do so by you?

Is it your great trouble, that you have lost all at once? I have heard of one, who having a great number of costly Glasses, did himself break them all at one time, that he might not be disquieted [Page 109]time after time, by the accidental breaking of them one by one. Had your Estates been taken from you by piece-meals, now a part, and then a part, till all had been consumed, that might have proved more grievous to you; and so it hath fared with many men. Will you say, All is lost, because your Estates are gone? Know, he that is a Chri­stian indeed, cannot lose his All, yea, the best part of what he hath, cannot be lost, as is said of Mary, that she had chosen that good part, which could not be taken from her. I have heard of a good Wo­man, who, when her Children died, had wont to comfort herself with this, to wit, that The Lord liveth; who, being more than ordinarily dejected for the death of one of her Children, that she had a more particular affection for; a Child that had observed what she had wont to say, and how full of heaviness she then was, came to her and said, Mother, Is the Lord dead? How may the words of that Child, upbraid the carriage of those Chri­stians, who mourn over their losses, as if they had not an Everliving God to rejoyce in? Is it strange to you to be poor, who have heretofore always enjoy­ed riches and plenty? know, that it is one point of a Christians Excellency and heavenly Skill, to be able to act several and different parts well, as Paul saith, I have learned how to abound, and how to want, how to be full, and how to be empty; how, in every Estate therewithall to be content. They are unfound bodies, that can onely bear the Summer, but not also the Winter, Spring and Autumne. You say, you have nothing now, How many are there, that never had any thing, to speak of? Is it no mercy or priviledge, to have enjoyed good things for a long time past, though we may not enjoy them al­wayes? [Page 110]If men have had good sight, good hearing, good health, till they come to be old, and then all of these begin to decay, or be quite lost, do they, or ought they, to reckon it no mercy that they have enjoyed these things so long? If you say, you cannot live upon nothing (that is, nothing cer­tain) how many hundreds, yea, thousands, are, thorough the goodness of God, provided for from year to year, who have no certainty to live upon? Now you have lost the things you had, possibly you will thereby be excited, to look after the things which can never be lost, which otherwise, it may be, you had never done. Hath the sire consumed your money, or money-worth, as if it had all been but so much dross, this, peradventure, may make you look after that gold, tried in the fire, which no sire can consume, and then, your unspeakable loss will prove inconceivable gain. What great difference, between the worlds leaving us, and our leaving it? You must shortly have left it, if it had not first left you.

Trust God, and doubt not but he will bear your charges thorough the world, and more of this world you need not care for. What a noise will this make in the world, that you have lost all, and who, that hath any thing to spare, if they know your case, will not contribute to your relief? You have yet the Love of relations and friends, the Charity of men, the Fruit of your own inge­nuity, and industry, the Bounty of heaven, the Re­sult of Divine Promises, all these things you have, besides several others, to help and succour you; therefore, say not, You are undone, though all be lost for the present. How many have, from a fair Estate, been brought to a morsel of Bread, [Page 111]not by Casualty, but by Crimes, such as God might have left you to, as by that fire which, Job saith, will consume to destruction, and root out all a mans increase, Job 31.12. Now consider, how much better your condition is than theirs. Are you as those that have nothing, think of the Apostles words, a Cor. 6.10. As having nothing, yet possessing all things. If, either you are true Believers, or shall hereafter be such, those words of the same Apostle will be verified in you, 1 Cor. 3.21. All things are yours, ye are Christs, and Christ is Gods.

MEDITATION XXIV. Upon those that have lost but half their Estates by this Fire, or some such proportion.

VVHat a mercy is it, that you have lost but half, when so many others have lost all? How much better is half a Loaf, as our Proverb speaks, than no Bread? As David said to Mephi­bosheth, Thou and Zibah divide; so hath God deci­ded the case, betwixt the fire and you. You are, at most, but like David's Servants, the one half of whose Beards were shaven by Hanan, and their Garments cut in the middle. How much better is it, to have one Arm, than none; to have but one Eye, than to be stark blind? The man that was wounded, and left but half dead, recovered again, by the help and favour of the good Samaritan; and so may you. Possibly, that half or part which is left you, is more than many mens All: Your Gleanings better than the Vintage of many others. The Ancients ran much upon such a saying as this, Dimidium plus toto, that half was better then the whole, [Page 112]meaning, the former with quietness and content­ment, was much better then the latter without it. God can give you twice so much contentment with half so much Estate. If you say, and say truly, that you had scarce enough before, and now have but half so much as you had then; there are that have more by half then they needed, and how knowest thou but God may incline them to consider thee who hast scarce half enough?

But, Oh! the miserable world in which many whose cup overflows will let others have nothing of theirs, if they have but something of their own, though that something be next to nothing. If men that have ten children have but enough to maintain one, are they no objects of pity and cha­rity? If a man have doublet and breeches such as may serve his turn, but neither hat to his head, nor shoos to his feet, will you not commiserate him? Did the good Samaritane overlook the man he met because he was but half dead? did he stay till he were ready to give up the ghost before he would do any thing for him? This is the manner of but too many men: but the comfort is, your hea­venly Father he knows whereof you stand in need. Whether the moiety of what thou sometimes hadst be, or be not enough for thy occasions, Bless God for it. That will be the way to have it multiplied as those loaves were with which Christ fed five thou­sand to the full. Try, what double industry, dou­ble frugality will do towards [...]eaking out that al­lowance that seems to fall short; and above all conclusions, try, if doubling thy faith and confi­dence in God will not double thy maintenance if need require. Learn to think, that God did not grudge thee the whole, but hath therefore re­trencht [Page 113]thee, as thou art retrencht, because he knew, that but half was better for thee.

MEDITATION XXV. Upon those that lost nothing by the Fire.

HOw well came you off? not so much as a hair of your head sindged, not so much as the smell of fire about you. I cannot call you brands snatcht out of the fire, for you were better than so; brands are partly burnt, so were not you. Fall down and adore that distinguishing-mercy, which hath so preserved you, and made a hedge about you. Alas! if all had been great losers, how should one have been able to help another, whereas now some are able to succor others, if they be but as willing. God is trying you what good Stewards you will be of those Talents, which he hath continued to you full and whole, whilest others are either totally deprived of theirs, or at leastwise much diminish­ed. He expects you should make yourselves poor­er (for the present) by your Charity, though he hath not made you so by the Fire; and woe be to you, if you do it not. He could have forced all your Estates from you, as he did from others; but, he thought fit to prove you, as to what you would part with freely. He would see what influ­ence that Text hath upon you, He that hath this worlds goods, and seeth his brother in want, and shuts up his loads of compassion. How dwelleth the love of God in him?

Think not, that all that is left you, is lest you for yourselves; for it is no such matter: It is, that you should disperse and give to the poor, that your [Page 114] righteousness may remain. You are but Feoffees in trust for others, as to some good proportion of what is continued with you. I expect, God will cast fire upon your houses next, if you cast not your bread upon the waters: Charity may secure what you enjoy, and the want of it may hazard all. It might have been your lot to have stood in need of receiving; and, now you are left able to give (which is a more blessed thing) will you not do it? All that was saved from the fire was given you a­gain, and will you not lend God a part, who hath given you the whole? and what is that lending to God, but giving to the Poor? God hath been tender of your Tabernacles, and will not you be kind to his living Temples? They that were sent to fetch the Ass that Christ was to ride upon, were bid to say, The Lord had need of him. Now, if ever, hath Christ need to borrow of those that are able, as in reference to his poor members; and woe to them that can, and will not lend to their Lord and Saviour. He could supply them otherwise, with­out being beholden to you; but it is your love he values more than your liberality, and the latter but as an Expression of the former. It is not so much A gift which he desireth, as fruit that may abound to your own account, as the Apostle speaks, Phil. 4.17. You may pretend you are thankful for the great Deli­verance vouchsafed you, but neither God, nor Men, will believe you are so, unless you be also Charitable to them that were not Delivered.

MEDITATION XXVI. Upon those that were Gainers by the late Fire.

VVE say, It is an evil wind, that blows no bo­dy any good. Some were honest gainers, (and much good may it do them); others dishonest. Some could not let their Tenements before the fire, who have since, let them for moderate Rents; such are honest gainers: Others have let their houses at most excessive Rates and such have loaded themselves with dishonest gain. But be their gains one way or another, I think no man ought, for the present, to pocket the money which he hath clear­ly gotten by the fire, (if it be so they can spare it). David would not drink of the waters of Bethlehem which were brought to him, because, as he said, They were the price of Blood, meaning, his Soul­diers had ventured their lives for it: What men have gotten by this fire, is little lesse than the price of Blood, considering how many were impoveri­shed that a few might be inriched, or rather, that the inriching of but a very few, is by the undoing of many thousands.

Men may look upon their gains by this fire, as Deodates: Let as many as are able be their own Almoners, and give it back to God. Is it not a Sabbatical year (in a doleful sense) for that the poor City now injoyeth it's Sabbath? and in a Sabbatical year that did bear a better interpretati­on, the rich were not suffered to reap, but were to leave the Crop to the poor, as appeareth, by com­paring, Exod. 23.11. with Levit. 25.5. If men who have only saved what they had before, ought [Page 116]to contribute to them that have lost; how much more ought they, who have received an Addition by this very means? To Build upon the Ruines of others, is one of the worst Foundations that can be. Let it never be said, The fire hath made you rich, whilst such multitudes continue poor, miser­ably poor, whom meerly the fire hath made so. We use to say, Men have gotten those things out of the fire, which they came hardly by. But what men got by, or out of, the late fire, was easily come by; well may it go leightly, for it leightly came, yet neither doth that go leightly, which goes to the use of Charity. When I consider, how this fire which hath ruined many, hath raised some, it brings to mind what is said, Luke 1.52. He hath put down the mighty from their seats, and exalted them of low degree. He hath filled the hungry with good things, and the rich he hath sent empty away. How strangely, and by seeming contraries, doth the pro­vidence of God bring things to pass, that when a dis­mall fire hapned, some men should be made by it! So a Prison made way for Joseph's preferment; and Onesimus his running away from his Master, for his returning to God and to himself, and a better Servant to his Master than ever. And Estate cast upon men by the desolating Fire, sounds like such a Riddle as that of Sampson, Out of the eater came meat, and out the strong came sweetness: Is it not as a Honey-comb found in the Carcase of a Lion? You whom God by this fire hath unexpectedly enabled more than ever, to eat the Fat and drink the Sweet (you know what I allude to) see that you send portion; to them for whom nothing is provided.

MEDITATION XXVII. Upon the Inducements unto re-building of London, and some wayes of promoting it.

THat London should be re-built, is so much the concern of England, both in point of Honour and of Trade, as hardly any thing can be more. Whilst that lieth in the dust, our Glory lieth with it. Our Enemies rejoice to see it where it is: but should we let it lie there long, Oh! how would they scorn us for it, and conclude, it were because we had not wherewithall to build it up again. They know, as well as we, that there is no part of England situate so commodiously for Trade as London is; which name is said to signifie in the Lan­guage of the Britains (it's first Inhabitants) Ship­ton, or a Town of Ships; in regard, that the famous River which runs by the side of it, is able to en­tertain the greatest Ships that can ride upon the Sea, which thing hath made it so famous a Mart; those Ships bringing in all the rich commodities the world can afford. Hence London for so many Ages past, hath held it's Primacy over all other parts of England, and none hath been thought fit to succeed it in that dignity, though the shifting of Trade from one City to another, and an alternate Superlativeness hath been frequent in other parts of the world, where one place hath been as com­modious as another. But London never had rival that did, or could pretend it's self as fit to make the great Emporium and Metropolis of England as was it's self. The River of Thames made it so at first; and that, under God, will and must make it so [Page 118]again. It perished by fire, and must be saved by water; for, that, if any thing, will make it once a­gain what it was before, as Job saith of a Tree, onely the Root whereof is left in the ground, that thorough the scent of water, it will sprout again. How venerable is London, were it but for its Anti­quity, of which Ammianus Marcellinus reports, that it was called an ancient City in his time, which was above twelve hundreds years ago; and Corneli­us Tacitus seems to do the like, three hundred years before him, telling us, that, for multitudes of Merchants and Commerce, London was very re­nowned, fifteen hundred years ago: nor can we suppose it to have presently arrived at that perfe­ction. Who would not assist the building of ano­ther City in that place, hoping it may continue as many Ages as the other did, and longer too, if God be pleased to prevent the like disaster. I confess, I love not to hear men boast at such a time as this what they will do, or what shall be done, as to the building of London more glorious than ever. The Inhabitants of Samaria are blamed for saying, The Bricks are fallen down, but we will build with hewen Stones; the Sycamores are cut down, but we will change them into Cedars. We are but putting on our har­ness, as to re-building; let us not boast, as if we were putting of it off: This is not a time in which to say much, though it becomes us to do all we can. If we may see but such another City it will be a great mercy, but one more glorious than that we may scarce expect till we see it. Alas! how many difficulties is that work clogg'd with? How scarce and dear are all materials? How poor are many that desire to build? How hard, and almost im­possible will it be, to satisfie the Interest of all [Page 119]proprietors? Amongst all the Models that are pre­sented for that purpose, How hard will it be to know how to pitch upon that which may be most convenient? If we build every where, as before, it will be incommodious for Passage, dangerous for Fire; if by a new Platform, it is hard not to be in­juxious to multitudes of People, whose Houses stood inconveniently, as to the Publick: Lord, Give our Senators double and treble wisdom, that they may be satisfactory-Repairers of so great breaches.

But, How shall Moneys be Levied for the re-building of London, where the Estates of persons concerned do fall short? Two Expedients for that I have propounded already; One was, by the Mercy and Charity of those persons who have lost little or nothing by the fire; and, who have some­thing they could well spare: The other is, By the Justice and due Repentance of all those persons, Carters, Landlords, and others, who have raised uncoscionable gains to themselves, by means of the late Fire; whose duty it is, to restore, not only the principal of what they have unlawfully got­ten by the fire, but some certain over-plus, as was provided under the Law, in cases of Restitution: When that is done, I wish there were a certain Pole-fine, or Mulct, set upon the head of every common sin, not made capital; which additional-Pole, levied upon all persons that are able, when once convicted of Drunkenness, Swearing, Couse­nage, Cursing, yea Lying its self, might be for, and towards the re-building of London: I speak of an Additional pecuniary Punishment for those Crimes, both for that the former and present Mulcts have not been sufficient to restrain Men; as also, for that great summs are still in arrear to [Page 120]Justice; because those kind of Penalties have been but seldom inflicted, possibly not one time in a hun­dred that they ought to have been. To do this, were not to build London upon the sins of the People, (as some will object;) but upon the punishment of Sin, and due execution of Justice, which would be a glorious foundation. If but one shilling ex­traordinary were levied upon men toties quoties; that is, so often as they are, or might be, convicted for any of the fore-mentioned sins: How noble a City might those Fines build, if men should conti­nue so bad as now they are? Whilst some particu­lar persons, (and those able enough to pay for it) stick not to swear hundreds of Oaths in one day, besides all the Execrations and Lies they become guilty of in one day. But, if men had rather re­form themselves, than by their Crimes help to re-build the City, the former shall be as welcom as the latter; and, the latter may, in one sense, be pro­moted by the former. But, if that way of raising Money be so happily prevented, possibly so soon as God shall please to turn our Swords into Plow-shares, and our Spears into Pruning-hooks: The Wis­dom of our Governors may think fit to make some coercive-levy, for once, towards the relieving of friends, as they have formerly done; for, and to­wards the humbling of Forraign-Enemies: and, as the Ruin of London is a National-Calamity, so, Who knows whether our Rulers may not please to make the re-building of it somewhat of a National-Charge? as it would certainly be an honour, and an advantage to the whole Nation: But, remem­bring what is said, Ps. 127.1. Except the Lord build the house, (and so the City,) they labour in vain that build it; I cannot but further consider [Page 121]what words we should take unto our selves, where­with to plead with God, that London, (if it so seem good to him,) may be built again: And, May we not plead thus? O Lord, How many hundred Families are there, whose livelihoods seem to de­pend upon the re-building of that City? What hard shift do they make in the mean-time, dwel­ling many of them like the Israelites, in Tents or Bothes? Were not many of these good and merci­ful men? And, Hast thou not said, That with the Merciful thou wilt show thy self Merciful? How ma­ny are there, whose bowels yearn, and whose hearts bleed over the desolations of London? Shall Men pity them, and will not God much more, who is of infinite compassions? What strong affections have these poor hearts for the place where that City sometimes stood? How do they cleave, as it were, to the Ruins of it? How loth are they to remove at any distance from it, as if they could settle to no business any where else, no more than Irish-Kine, which, as they say, cannot give down their Milk, unless their Calves, or something in their likeness stand by their sides: How do their Enemies, yea, and thine also, insult and triumph, whilst poor London lieth in ashes; saying, Aha, Aha, so would we have it? Shall London be alwayes a Ruinous Heap, whilst Rome, and Paris, continue flou­rishing Cities? Hast thou not a greater Controversie with them than with it? Dost thou suffer them to stand? (not that we beg the destruction of any place,) Wilt not thou permit London to rise again? Shall England never be like its self again? or, How can it be so, if London be no more? Was ever the REstauration of a City more prayed for, and shall all those Prayers fall to the ground? Lord, [Page 122]What joy will there be, when the re-building of London shall be once finished? How will the top-Stone be laid with Acclamations of Grace, Grace, Psal. 71.20. Thou, who hast showed that place and People great and sore troubles, vouchsafe to quicken them again, and bring them up again from the depths of the Earth: Increase their greatness, and comfort them on every side.

MEDITATION XXVIII. Upon the Wines and Oils that swam in the Streets, and did augment the Flames.

I Have heard, that upon some great Solemni­ties, the Conduits have been made to run with Claret: But, so much precious Wine and Oyl, as ran down the Kennels upon this sad occasion, was [...] known to do so before: Then was London a burning Lamp, flaming with its own Oyl; But, worse than the wasting of those Wines and Oyls themselves was their unhappy mixing with that water; which some, not well considering, made use of, to throw upon the flames; and, thereby in stead of extinguishing, did increase them.

Oh the hurtfulness even of costly Mixtures in some cases, Water alone had done well; but, Wine and Oyl added to it did a world of mischief: So in Baptism, Water alone doth as well as can be, (suiting the Institution;) but, to add Cream, and Spittle, is both sinful, slovenly, and ridiculous: But, O nasty beasts! Why do you use Spittle above all the rest? VVould you imitate that Miracle whereby the eyes of the blind-man were opened with Spittle for one thing? Why then do you not use Clay too? But, you are better at making Seers-blind, [Page 123]than blind-Folks see: Or, is it from the great commendation which you have heard of Fasting-Spittle, (in many other cases,) that you use Spit­tle in this? Away with your unwarranted-mix­tures, (beastly ones especially,) you make me digress from a serious Subject, to answer Fools according to their folly; But, I'le return a­gain.

Oh, How did all things at that time conspire to make poor London miserable? Not only did the Streets and Kennels drink freely of their best Wines and Oyls, but also made the Fire to pledge them, till it became outragious, like a man-in-drink. Drunkards may read their sin in their pu­nishment: God hath inflamed their City with Wine, wherewith they had wont to inflame them­selves: God threatned the Jews, Hos. 2. That he would take from them his Wine, and his Oyl, which they had prepared for Baal; and, Why not yours, which you had prepared for Bacchus? What an Argument is it of your unworthiness, that God should give these good creatures to the Flames, ra­ther than to your Selves?

MEDITATION XXIX. Upon the water running down hill so fast that they could not stop it for their use.

DId not the water make more haste than good speed; when it ran down-hill with such a force that they could hardly make any dams to save it? Aristotle's description of Water, is but slight who describes it by this, that it can hardly be contained within it's own bounds, vix continetur [Page 124]in suis terminis, facile in alienis, but this sad occasion may make us think of it; for it was found very dif­ficult to stop it in it's career: yet I think the main reason was it's running down so great and steep precipices, rather then it's natural extravagancy, and aptness to transgress it's bounds. But let the cause be what it will, that which I would observe is, that by overdoing, it undid; it came not at all or not considerably to their help and aid because it came too fast. So, blood and spirits flowing too fast to any part of the body that is mis-affected (as to the side in a pleurisie) give no relief but do hurt. How good were it, if men knew when and where to stop? He was a wise man (though he called him­self a simple Cobler) who advised that men would unload on this side Munster, and take heed of overthrowing Charles his Wain: Nor was he a fool that observed, that some men make so much haste out of Babylon that they run beyond Jerusalem. There is no good Musick to be made, unless men will keep their due Stops.

MEDITATION XXX. Upon mens being unwilling there should be no fire, though fire hath done so much hurt.

AFter all the mischief that fire hath done in the world, first & last, none would be content there should be no such thing as fire. Though sometimes we are the worse for it, yet it would be worse for us to be always without it. The use of things that are greatly useful ought not to be taken away, because they have been abused, or may be so. For by that reason the Scripture might be [Page 125]withheld from the common people, or denied them in their mother-tongue, because some pas­sages in the Epistles of Paul, have been wrested by ignorant people to their own destruction. And by the same reason there should be no Universities, because some, with the learning they have there received, have contended not for, but against the truth: yea, no Preaching, because some have done more hurt then good in their Pulpits; Yea, upon that account, men might declame against Christ himself; For that Christ hath been, and will be to some a stumbling-stone, and a Rock of of­fence, and saith of himself, that, in one sense He came not to send peace upon the earth, but a sword.

They that would banish all good things out of the world have ever argued from this very Topick that such and such things have at one time or o­ther done hurt, and may do so again; so hath fire when they resolve to abandon it, and never use it more: then, and not till then, shall I believe they are true to their principles. When the use of things is greater than the abuse, but especially when, and where the abuse of good things may be effectually provided against, to suppress the use of them, is a thing that can never be an­swered.

MEDITATION XXXI. Upon the usefulness of fire in it's proper place, and the danger of it elsewhere.

FIre on a safe Hearth, or in a good Furnace, or Oven, how useful is it? What almost can be [Page 126]done without it? Yet what more pernicious than the same fire, if it chance to burn where it should not. Some have expressed it thus, that Fire is a good Servant but a bad Master. Solomon saith, Light is good, and it is pleasant to behold the Sun. The same is true of Fire, especially in the Winter time which we use to commend by the name of a fine Sunny-bank. But if it happen to get into a reek of hay, or into a stack, or field of Corn, or in­to the Timber of a house: Oh! What work doth it oft-times make? Men have their proper places assigned them by God, as well as Fire. In case they be of nimble active and fiery Spirits, let them but keep within their bounds, and they will do no hurt. Yea, the liveliness of their spirits may in­able them to do the more good. But if servants once come to ride on Horse-back, and make their Masters go on foot; if inferiours will become the head, and make their Superiours the tail; if young Phaetons will get into the Chariot of the Sun, nothing but mischief and confusion can insue. How good is the Apostle's advice Every man whereunto he is called, therein let him abide with God.

MEDITATION XXXII. Upon the Blowing up of Houses.

MEthinks that saying concerning Babylon is very dismall: Happy is he that shall take thy children and dash their brains against the stones. Next to the dolefulness of that time, seems to be the mi­sery of that sad season in which men rose up & cal­led them blessed, who would do that good office, as [Page 127]to blow up their houses, lest they and many more should perish together. Did we ever think that a time would come, when men would beg, and intreat that not only their neighbours houses might be blown up, but their own also, and count them­selves beholden to them that would do it? God's ways in Judgements, as well as Mercies, are above ours, as far as the heavens are above the earth. I cannot but think, what a name that way of Blowing-up-houses hath gotten; how much it is applauded and how much men lament that it was either not considered or not permitted sooner. We are thank­ful to men that do us good, though by harshest reme­dies, and why should we not be so to God, when he is pleased to teach us obedience to himself, though it be by briars and thorns (as Gideon taught the men of Succoth); when he prevents or abates our pride, though it be by sending a mes­senger of Sathan to buffet us. But how quickly was a great and stately House, first blown up, and then laid flat upon the ground? It was but as it were a flash of lightning, then a clap of thunder, then one jumpt upwards (as if it had been that it might take the greater Fall); then a great smoak, and presently all was in the dust. Scarce could a strong hand have sooner shuck in pieces the rotten branches of an old worm-eaten tree; yea, scarcely could it have made the over-ripe fruit of a tender plant (as it might be the Vine) to fall sooner to the ground then many goodly Fabricks by the irresistible force of Gun-powder were shaken to pieces, and presently laid in the dust.

How easie is the dissolution of any earthly thing? The way of making things is as it were up-hill; men puff and blow at it, and are out of [Page 128]breath, and must take time. But destruction is a precipice. Things no sooner begin to tumble from the top, but they are presently at the bottom of that hill. Gun-powder it's self is the most easily ruined, and destroyed of any thing; Thousands of Batrels if they lie together may be blown up by means of one spark, and yet no earthly crea­ture so able to destroy as is Gun-powder; so that it should seem nothing, is more Passive, and yet no­thing more active then that. So have I observed amongst men that none are so apt to ruine others as those that are most apt to ruine or be ruined themselves. As destructive a thing as Gun-powder is, did we not owe the preservation of what was preserved to that under God, and to them that had the courage to use it, more then to any thing else. Sometimes there is no way to save the most but by destroying a part; so that high Priest prophesied, that it was of necessity that one should die for the people; though other-whiles if you destroy any, you can save none, as Paul told them that were with him, Except these abide in the ship you cannot be saved. Men skilful to destroy, if they knew when to use their faculty, and when to forhear it, might be very serviceable; forasmuch, as destruction in part, is sometimes the only way to deliverance; as there is no way to save the life of a man that hath a Gangered-Limb, unless you cut it off.

But, Why was this way of blowing up Houses no sooner thought of, (being so effectual as it is)? nothing could be more obvious; but God is wont to blind those whom he intends to ruine. Quos Ju­piter perdere vult, dement [...]t; We read, that The men of might have not s [...]nd their hands, Psal. 76.5. and, if not their hands, what could they find? But, [Page 129]Was this way timely thought of? Was it motioned, and would it not be hearkned to? That is more than I know: But, if it were so, the cause was either vain Commiseration; thinking, What pity it was, to Blow up here and there a House; not consider­ing, How much better it was to do so, than to let the whole City perish: Better one Jonas be thrown over-board, than the whole Ship be cast away. Thus, some Physicians destroy their Patients, by not admitting of more generous, though more venturous Medicines; when the Disease is such, as will not be played, or dallied with. Or, Ti­merousness might be the cause; They might fear to be called in question for giving way to the Blow­ing up of Houses: But, Magistrates should over­look private-Concerns, when they are satisfied what will be for publick-Good. Some perhaps do judg, it proceeded from Covetousness, that r [...]ot of all evill: But, Who is so covetous, as to let a Ship and all [...]s Fraught be lost, rather than throw a part of its La­ding into the Sea, whereby to secure the rest? More attribute it to carelessness, security, and pre­ [...]mption; as thinking those slames much more easily extinguishable than indeed they were; and that they might draw waters enough [...] their own Gisterns (to allude to Prov. 1.15.) wherewith to put it out; which is a modester phrase then is said to have been used in the case: It is a very weak Cor­dial, that some, it may be, do comfort themselves [...]; viz. That, if ever London be first Built, and then F [...]d again, in any part of it, they will not fail to Blow up Houses in good time: Now the Steed is stoln, be fure to shut the Stable-door. But, I shall conclude this Meditation with my best wishes; That, if the will of God be so, we may [Page 130]never hear more the sound of the Trumpet, and the Alarm of War. nor yet (which is to many more dreadful than the former) the doleful noise of Blowing up of Houses.

MEDITATION XXXI. Upon proventing the beginning of Evils.

HOw good is it to take things in time, to meet a Disease, as the Poet phraseth it; Venienti oc­currere morbo: How many complain, at first, of no­thing but a Cold; that cold turns to a Feaver; that feaver from Benigne to Malignant; and, that Ma­lignity ends in Death. Sometimes the scratch of a Pin, not seasonably lookt after, Festers and Gan­grenes, and doth cost men their Lives. Most Men think, that, if so effectual means, as were used at Iast, had been known at first, at least-wise consi­dered; or rather, if not only known and consider­ed of, but also resolved upon, and prosecuted; that Fire, which, at last, carried all before it, had been stisled, as it were, in its Cradle. But alass! for poor Man-kind, it is generally one aggravation of their miseries, that some way was made for their es­cape, and they were not sensible of it till it was too late: Not incountring a danger at the first, ordi­narily springs from despising of it; which to do, is a very evil and an impolitick thing: For usu­ally, the greatest things have but small beginnings; and that Cloud, which at first is no bigger than a hand-breadth, may spread, till it cover all the face of heaven. How great a flame doth a little fire kindle, as the Holy-Ghost speaks by St. James. It is ill pre­suming, that things will constantly succeed so well [Page 131]as generally they do; Fires have ordinarily been quenched without blowing up of Houses, but it would not be so in this case.

Therefore it is good to suspect, and provide a­gainst the worst, as careful Women do for a Quinsey, and give a remedy against it, when their Children have but a fore-throat; though many sore-throats never end in a Quinsey. Abundans cautela non weet: If we prepare for the worst, and it prove otherwise, the best will help it self. I shall live in hope, that after so great a Warning given, none will hereafter be Epimetheus, or offer to play an after-Game; but will apply themselves to the remedy­ing of Evils at their first coming. Solomon speak­ing concerning Anger, saith, The beginning of strife i [...] as when one letteth out water; therefore leave off strife before it be medled withal, Prov. 17.14. When Waters have begun to make a breath in those Banks which should have kept them in; there is like to be such an inundation as will bea [...] down all before it; which Comparison is applicable to many more evils besides strife and contention. Remedies too late applied, (like letting off blood in a Feaver, when the time for it is past,) do more hurt than good. For Citizens, to forbear currying out their Goods, that they might attend upon quenching the Fire, when it was past quenching, by any thing that they could do, (how well soever intended,) was but to stay, and look on, whilst their Goods burnt, and, to increase the [...]lames, as well as their own gri [...] and losse by the burning of them. I say again, Let men hence learn to take things in time; Remember Es [...]u, of whom we read, Heb. 12.17. How that afterward, when he would have inherited the blessing, he was rejected, for he found no place of [Page 132]repentance, (viz. in his father, for having given it away from him,) though he sought it carefully with tears. In the same words that Christ lamented Je­rusalem, give me leave to lament London, and say, O that thou hadst known, in this thy day, the things that had concerned thy Peace: yea, let me add, Whensoe­ver another day of Grace, and for prevention of evil, shall come, (as indeed the present time, though in a more spiritual sense, is such a Day,) May we then know the things that concern our peace, before they be hid from our eyes.

MEDITATION XXXII. Upon the City-Ministers, whose Churches were saved from the Fire.

GIve a reason, if you can, Why your Churches were not burnt, as well as were the most of your Brethrens? Why was an Ark provided for you, (whose number was scarce twice eight,) when all the Ministers of London besides were (as such) swept away by that Deluge of Fire, (if I may so call it,) which did then overflow? Were you the only Noahs that were in the Old World? VVere there no Preachers of Righteousness but your selves? or, Did you help to build that Ark, which saved you, as Noah did? I dare engage for you, You have more humility and modesty than to think any such thing: You are convinced, God made a difference where he found none. You hate in this case, to say, Ego me ipsum discrevi. You know, no account is to be given of it; But that God will have mercy on whom he will have mercy: God who acteth all things according to the [Page 133]Counsel of His own Will, hath reasons for every thing he doth, but we are not worthy to know them. To be sure, those I did mention were none of them.

What a distinguishing mercy is it, that you have both sheep and folds, when other Shepherds have neither folds nor sheep; their folds are burnt, their sheep are scatter'd. Me-thinks it is time, All shops of meat are shut up, only here, and there one, that hath gotten a license, and what a thing is it, that one of those licenses should fall to your share, there being so few of them as are? When there were Ninty seven Churches standing in London, had you heard a suspension was coming forth (for what reason you could not tell) against all but twelve or sixteen of those Ninty se­ven Ministers, could you have imagined that each of you should have been one of that priviledged number, or as the Disciples of Christ askt him one by one when he told them one should betray him Master is it I? So would not you have askt, Am not I, one of those that are to be suspended, and in case it had proved otherwise how thankful would you have been? Such is your case now. Others have lost, and you have gained; Others have no Congregations, and yours are greater then ever (and look like gathered Churches made up of people collected out of several parts and Parishes) which now come to hear you. You have received singular favour; doth not God expect you should do some singular thing? As Christ said to his Disciples, What singular thing do you? Will you not think yours selves bound to shine with double and treble so much light as formerly (if you can possibly) now that there are so few publick Lights [Page 134]left to shine in this part of the firmament. Pray, that the spirit of Elias may be doubled upon you now that so many Elias's (as you your selves ac­counted them) are taken away by that fiery Cha­riot I have been speaking of. If you see such mul­titudes in your respective Churches as you never saw there before, have compassion on them as Christ had, and labour to send them away well fed, and satisfied. Your lips are now to preserve knowledge for many more than they had wont to do; The fire hath given you a kind of Monopoly for preaching in these parts, and therefore you must needs have the more Auditors; Forfeit not your Patent. I was a stranger to several of you, but others of you I knew, whom I believe to be ho­nest and ingenuous men, partly for whose sake I am glad that those Candlesticks are still in being, which did and do contain so serviceable Lights. As Noah being saved from the deluge, did greatly help to increase the world; so, may you adde daily to the Church such as shall be saved; and then the worst I wish you, is, that a blessing from heaven may attend your labours.

MEDITATION XXXIII. Upon those Ministers whose Churches were burnt.

THere was cause to fear some years since that Churches might be demolished, not gene­rally by fire (for of that there was no mistrust), but by those whom the Scripture compares to wa­ter, viz. A rude multitude, I mean of deluded and sick-brain people, who pretended that all Mini­sters, and their legal Maintenance were Anti­christian, [Page 135]Churches places of Spiritual whore­dom; and could as willingly have pulled them down, as if they had been so many Brothel-houses. Was it any thing but a pretence? could they think as they spake? I should hardly believe men could be so mistaken, but that Christ foretold some would think they should do God good service, even in kil­ling his Prophets: and Paul tells us, that when time was he verily thought he ought to do many things against Jesus of Nazareth. They that thought it their duty to oppose and vilifie the places called Churches, would probably have taken it for as great an honour to have demolished them them­selves, as others might to have burnt them; but he that sits in heaven would not gratifie their ambiti­on, but put that work into the hand of the fire to do, which could no ways glory or triumph in it when it was done. But that which I am now to discourse of, is not, by whom but upon whom this Calamity came, viz. Concerning the Ministers whose Churches were burnt. Now far be it from me and others to think that they were greater sinners then other Ministers whose Churches stand to this day. I can­not forget what Christ saith, Luk. 13.4. Suppose ye that those upon whom the tower of Siloam fell, and slew them, were sinners above all men that dwelt at Jerusalem; I tell you nay, but except you repent you shall all likewise perish. Had these Ministers made Cock-pits of their Pulpits (as some elsewhere have done); had they, like those toes of the cloven foot, which consisted partly of Iron, and partly of clay, (to allude to Dan. 2.4.) come thither to trample upon Magistracy and Ministery, in such rail­ing Language as some that I have heard; had they thence, like mad men, cast firebrands, arrows and [Page 136]death, Prov. 26.18. truly, for that time, their Churches might have been spared; but such were the labours of several of them, as will certainly be missed.

Neither can I chuse, but reflect how dearly some of them (as is probable) will miss their Livings, such I mean as have Wives and Children, and little or nothing to live upon, but what came in that way; Few men make a worse shift in the world than Schollars, especially Ministers when put out of their course; They that have lived as it were out of the world, can worst of all skill how to live in it. Swords may be beaten into Plough­shares, so cannot Books; Moreover the liberal­ness, and ingenuousness of the Education of Schol­lars makes them greater objects of pity than many others are, when poverty overtakes them. It is pity, that they who desire to live, that they may study, should be put upon studying little else, but how to live. One half years time, without the help of a Living, may so pinch some honest Ministers, who have great Families, as that they can scarcely bear it. They may have hope, the grass will grow again, but they fear, lest mean time the Steed should starve. What shall be done for those Mi­nisters whom only the fire hath sequestred? How shall they be provided for? There is a saving of Christ in Luk. 3.11. which, Analogically ap­plied and practised, might go a great way, and it is this, He that hath two coats, let him impart to him that hath none, & he that hath meat let him do likewise.

But that which I have more hope of, is, that the Nobility and Gentry of England, who either have or shortly may have good Livings to dispose of, will lay to heart, how many worthy Labourers stand [Page 137]idle in the Market-place since the Fire, because there is none to set them on work; and will use their best indeavours that they may be sent forth into Gods Vineyard. What God saith of Joshu [...]h the High-Priest, Zach. 3.2. Is not this a brand pluckt out of the Fire? is, me-thinks applicable to those Ministers whose Churches were burnt, and them­selves spared; (for what is a [...]and, but a stick partly burnt, and partly unburnt); Now, as God was pleased to adde concerning Joshu [...], [...] away the filthy garments from him, and I will clothe him with change of reiments. Some such thing in a Moral sense, should the several Patrons in England, resolve to do for those able Ministers, whose Churches were consumed, viz. To invest them with Livings worthy of them, and suffer them no longer, as it were, to were sackcloth, and to lie in ashes. The Statutes of some Colledges have wisely provided, that when there is any compe­tition for places of preferment, caeteris [...], they that have most need of it, should be first cho­sen, they that have least wealth should carry it, if they have as much worth. May Patrons go by the same Rule, viz. To prefer the poorest first, which to do is as I may call it Simony inversed, or the just opposite to base Simony: for where Simony takes place, they that have most (and are most free to part with it) do always carry it; but where Cha­rity bears sway, the lot falls upon those that have least. I see how you may exercise a threefold Cha­rity in one, viz. Charity to unimployed and im­poverished Ministers, Charity to the places where and people amongst whom you live, (For some Mi­nisters do not more want good places, then many places do want good Ministers): Yea, & Charity to [Page 138]your selves and families, to whom honest and able Ministers would be no small blessings: Let me therefore beg for such Ministers, as the Italians use to beg for themselves, by saying to our Honou­rable Nobility, and Gentry, as they to those of whom they ask, Pray remember to be good to your selves.

MEDITATION XXXIV. Upon the killing of several People by the falling of some part of ruinous Churches.

MEn were never afraid, till of late, to pass by the out-sides of Churches, though there were not a few that did not much care to come within them: Alas, that those places, in which many Souls have formerly been saved, by the faithful Preaching of Gods VVord, should now serve to no other end, but to destroy mens Bodies. Seeing the greatest part of so many Churches were burnt, How happy had it been for divers persons if not one stone had been left upon another, which had not been thrown down: Those tall Ruins, those high Trophies of the Fire, have cost many lives already; and God only knows, how many more they may cost first and last.

I was never the man that did, (as too many others,) wish the Churches down to the very ground, till since the Fire; and, now I wish it with all my heart, concerning as many of them as are burnt; for, VVhy should they stand to ruin some, and to terrifie all that pass by them, especially in a VVindy-season. I know not to whom it belongs to take care, that ruinated-Buildings should be quite [Page 139]pulled down; but, sure I am, they have had fair warning; and if they take it not, by the same rea­son, That he who digged a sit, and [...]vered it not, in case a beast fell into it, was to make satisfaction to the owner: and, that he, whose Oxe g [...]red another mans Oxe to death, knowing that the Oxe had wont to push in time past, and the owner hed not kept him in, wa [...], by Moses his Law, to pay Oxe for Oxe, and the dead was to be his own, Exod. 21.36. I say, by parity of reason, ought they, who know the danger of Fragments of Churches, and other Buildings, standing as they do, to satisfie for the lives of those Men and VVo­men, who shall happen hereafter to be killed by the fall of those places, which it was their duty to have taken down: Great pity it is that so much notice was not taken of the first person that perish­ed by that means, as might have prevented the de­struction of all the rest; But, of that we speak too late.

Had those Churches been either persectly stand­ing, or perfectly demolish'd, they could have done no hurt; but, being between both, they were in a capacity to do mischief; though, as for matter of service, they were in no capacity at all. I am de­ceived if it be not just so with almost, but not alto­gether-ruin'd Persons, as with Places of that sore; Though they can do, or receive little good them­selves, yet may they prove incomparably destru­ctive to others, (especially in such high-Winds as may blow;) and therefore prudence may suggest, that such Persons, as are not judged worthy to be perfectly ruin'd, and, as it were destroyed from off the face of the earth, had better be left standing in some tolerable condition, than in such a tottering and ruinous way, as, in case any violent tempest, or [Page 140]unexpected Herricaue should happen, might in­danger the ruin of many, upon whom they may chance to fall.

I cannot dismiss this Subject till I have consider­ed how securely those Persons, that were killed by the fall of ruinous-Buildings, may have been sup­posed to have passed by them, till perchance their utter-destruction gave them the first apprehensi­ons of their dangers, or rather anticipated the ap­prehensions of it. Alas! How unexpected a guest oft-times is Death? How often doth it draw the latch and come in upon men unawares, when they dream of nothing less? How comes it like a thief in the night, when men are in a profound sleep of security? It is like, those People thought, that seeing so many persons had gon that way with safety the self-same-day; yea, it may be the self-same-hour; so might they, as well as the rest: But, I see, there is no Topick, from which men argue for security, (how probable soever,) but fails them now and then; neither is there any safety in probable im­munity, from sudden death, but only in due pre­paration for it. As for those, who have often passed to and fro the Ruins, and by the sides of tottering-Walls, but never received any hurt: I wish they may consider, How infinitely they are bound to God for the gracious watchfulness of his good Providence over them, and for putting so vast a difference betwixt them and others, as not to let them lose one hair of their heads by ruinated-Buildings, whereby others have lost their lives: And, may such, as have occasion to pass-by such places from day to day, duly consider, That God hath created more dangers than were formerly; and therefore ought they to walk with more cir­cumspection [Page 141]than they had wont to do, and to be in the fear of the Lord all the day long; and to be in readiness for the worst that can befall them; as men that carry their lives in their hands, and do walk in the midst of menacing-perils. There is a Promise, (if I may so call it,) Job. 5.23. that it were good for a man to have interest in, especi­ally at such a time as this; Then shalt be in league with the stones, as well as the beasts of the field shall be at peace with thee.

MEDITATION XXXV. Of the Fire, its not exceeding the Liberties of the City.

VVHen I consider the Compass this fire took, how far it went, and where it stopt, I see cause to wonder at several things; First, That it did burn much-what about the Proportion of the whole City, within the Walls; that is to say, look how much was left standing within the Walls, (as if it had been by way of exchange and compen­sation,) so much, or thereabouts it burnt without, Secondly, That though it threw down the Gates, and got without the Walls, yet it no where went beyond the Liberties of the City of London; as if the Bars had been a greater fence against it, (which indeed were no sence at all) than the Gates and Walls could be. Had the Cittizens gone in Pro­cession, or had the Lord Mayor and his Brethren took a Survey of the Bounds and Limits of their Jurisdiction, they could not have kept much more within compass than the Fire did. Did not he who sets bounds to the Sea, and saith to the proud [Page 142] waves thereof, [...]hitherto shalt thou go and no further; I say, did not he say the same thing to those proud stames? How admirable is the work of God, in causing Creatures that are without Reason, yea, without Life, to act, as if they well understood what they did? Doth he not cause the day-spring to know its place, Job 38.12. and the Sun to know its g [...]ing down, Psalm 104.19. The Storck in the hea­vens, knoweth her appointed time, and the Turtle, and the Crane, and the Swallme, observe the time of their comming, Jer. 8.7. When I consider, how the fire took just such a proportion, as if it had been markt out, it brings to mind that usual saying, That God doth all things in weight and measure, and makes me think of such passages of Scrip­ture, as where God saith, Isaiah 28.16. that He would lay Judgment to the Line, and Righte­ousness to the Plummet. Also, where God speaks of a people meted out ( viz. for destruction, Is [...]. 18.2. and 7.) and trvden under fo [...]t: Also, where it is said of God, that He weighed out a path to his anger, Psalm 78.50. Which we translate, that He made a way to his anger, the meaning is, He did proportion it, as if he had dispensed it by weight.

How great a Mercy was it, that the Suburbs were spared, considering, how great, how po­pulous, and how poor they were? Being so great and capacious, they can contain all the exiles of the City; but, it had been impossible for the Ci­ty, if it had stood, and they had been burnt, to have contained all the out-casts of the more spa­cious Suburbs. Considering their populousness, if the fire had fallen to their lot, possibly, five times so many persons as now are, had been [Page 143]undone; and so many families had been reduced to utmost penury, as all England had scarce been sufficient to relieve. Lastly, considering, their Poverty they had much more generally been unable to bear their losses than Citizens, or those within the Walls were. Neither was the sparing of the Suburbs, a thing more desirable, than it was improbable, when the fire was in its Meridian or Zenith, if I may so call it. For, as the Sun, which sets out in the East, finisheth not its race, till it come about to the West: so did this dreadfull Fire threate [...] not to stop, till it had run thorough the Suburbs as well as the City its self. But God, who causeth it to rain upon one City, and not upon another, and, who kept that Storm of fire from falling upon Zoak, which destroyed Sodom and three other Cities, of that which was called Pentapolis, He thus divided the flames of fire, that most parts of the City should have their share, but the Suburbs, though in great danger, should have none. I think, if men had designed, to have burnt so far [...] and no further, as easy as it was to kindle, it was hard to extinguish such a fire, when, and where they would: But if any malicious persons, did conduct it so far, and there leave it, VVhat they have done secretly, will one day be proclaimed upon the House-top.

MEDITATION XXXVI. Upon the Suburbs coming into more request then ever, since the fire.

HOw much more considerable are the Suburbs now, than they lately were? Some places of despicable termination, and as mean account, but a few moneths since, such as Hounds-ditch, and Shorditch, do now contain not a few Citizens of ve­ry good fashion. Philosophers say, that Corruptio­unius est generctio alterius: so was the marring of the City, the making of the Suburbs. What rich commodities cannot the Suburbs now supply us with, which heretofore could be had onely within the walls. Time was that rich Citizens would al­most have held their Noses, if they had past by those places where now it may be they are con­strained to dwell: they would hardly have kept the dogs of their fl [...]ck (to use Jobs words with some variation) where now they are forced to keep themselves. Had London been standing; in the places where some of them do now inhabit, Zijim and Ochin [...] might have dwelt for them, and the Satyrs might have danced there (to allude to Isa. 13.21) In how great request at this day, is poor Piedmont as I may call it ( Southwark I mean) which lay submissively at the feet of London, like an humble valley at the foot of a high mountain? What multitudes of Citizens have flockt to it, as glad to be free amongst those that were not free themselves, the fire having as it were broken down the partition-wall, betwixt those that were Free-men of London, and those that were not.

If the Suburbs had been burnt, VVhither would the Inhabitants have sled? Trade within the VValls they might not, as Citizens may without; which liberty they having now taken, (as it is their due;) What are the Suburbs now becon [...], but as it were the in-side of the late-Famous City, carried and placed without the Walls? London its self (by a kind of [...]) the Soul of the City, be­ing now translated into the Body of the Suburbs: So that he, who would now look for London, must look for most of it, not within, but without the Walls. How easie is it with God to pull down one and set up another? To pluck the mighty from their seat, and to exalt the poor and needy? VVe read, though in another sense, that every Valley shall be exalted, and every Mountain and Hill shall be made low. VVho can but think of [...]ann [...]h's words, shewing, how God turns the VVorld up-side-down like a VVheel, the uppermost Spoke whereof is quickly down, and the lowest at the top, 1 Sam. 2.5. They that were full have hired out themseives for bread, and they that were hungry have ceased: So that the barren have [...]orn seven, and she that hath many children is waxen fe [...]ble: And Vers. 7. The [...] makes p [...]or, and maketh rich; he bringeth low, and list­eth up. It is good counsel that an excellent man gives, viz. That we should despise no mans present condition, seeing we do not know his Destiny. It should seem, the poor despised Suburbs were de­stin'd to hold up their heads more than ever, when the noble City should lie in dust and ashes, as now it doth. Let L [...]ndoners not think much of it, that the providence of God hath cast them without the Gates and VValls of London; but, rather consider of such expressions as those, Heb. 13.12, 13, 14. [Page 146] How that Christ suffered without the Gate; Let us go therefore to him without the Camp, bearing his reproach. For here we have no continuing City. I say, Let them think of those words, and prepare for another-guise suffering without the Gate, than as now they do; and bearing another-guise- reproach than now they bear, for this is next to none; it being more proper to say, and think, That they have made the Suburbs honourable; than, That the Suburbs have made them despicable.

MEDITATION XXXVII. Upon the Tongue being a Fire, &c. James 3.6.

VVHen the Scripture would express how mischievous a Member an evil Tongue is, it saith, It is a Fire. Fire hath done a world of mischief one time or other, and so have evil Tongues; whereupon it is added, That the Tongue is a world of iniquity. There is a fire that is called Ignis fatuus (quod efficit tales;) because it makes fools of men, leading them out of their way: So Solomon, speaking concerning a young man seduced by a Harlot, saith, With her much fair speech she cau­sed him to yield, Prov. 7.21. Fire from small be­glnnings spreads it self very far, so do the evils of mens Tongues. So, Solomon speaking of a Fool, faith, The beginning of the words of his mouth is foo­lishness, and the end of his talk is mischievous madness, Eccles. 10.13. They are high expressions which St. James useth concerning the Tongue, telling us, that it desileth the whole body, and setteth on fire the course of nature, and it is set on fire of Hell.

By setting on fire the course of nature, we may un­derstand those great Combustions which the tongues of men have made in the VVorld, of which there are three famous Instances that come to mind, suf­ficient to demonstrate that, so as men may use and imploy their Tongues, by means thereof the whole VVorld may be put into a flame. How did the Princes of Succoth fire Gideon, by that upbraiding Question mentioned Judg. 8.5. Are the hands of Zeba and Zalmunnah now in thy hands, that we should give bread unto thine Army? To which he replyed, VVhen the Lord shall give Zeba and Zalmunnah into mine hands, then will I te [...]r your flesh with the briars of the wilderness, and with thorns: And we know he was as good as his word. Did not Nabals churlish Tongue kindle such a fire in Davids breast, as might have consumed all his family, if the greater pru­dence of Abigail his wife had not seasonably extin­guisht it, 1 Sam. 25.10. It was gone so far, that David had sworn, He would not leave of them that did pertain to Nabal by the morning-light any that pis­sed against a wall, Vers. 22. And all this because of a provoking Answer he sent him, saying, VVho is David? Many servants nowadayes break away from their Masters, &c. Yea, the Tongue of David himself, (at what time he came with a lie in his mouth to Abimelech) proved no otherwise than a fire, which did consume at once four-score and five of the Lords Priests, 1 Sam. 22.19. By the same reason, that so great Combustions were raised by a few sparks falling from the Tongues of particular men, may the whole VVorld be destroyed by the fire of mens Tongues, such, and so great as it may be, which may give us an accompt, of what the Text saith concerning the Tongue, its setting on fire the whole [Page 148]course of nature; Now, whereas he adds that he Tongue it's self, is set on fire of hell, me-thinks he speaks of a wicked Tongue, as if it were a sacrifice, a Holocaust to the Devil (as the Apostle saith in ano­ther case; The things which the Gentiles sacrifice, they s [...]crifice to Devils, and not to God, 1 Cor. 10.20.) For whereas the sacrifices which God did accept were kindled by sire from heaven, a depraved Tongue, is said to be kindled by a fire, worse then that which is common, viz. by fire from hell, as if it were in token of the Devils preparing, and challenging of it for himself.

Yet as ill a construction as calling the tongue a fire, may bear in one sense; yet in another accep­tation of that Metaphor, the Tongue ought to be a Fire, and it is its excellency so to be. The holy Ghost came down upon the Apostles, in the form of fiery cl [...]ven tongues, Act. 2.3. God did touch the mouth of his prophet with a coal from his altar, in token that his iniquity was taken away, and his sin pur­ged Isa. 6.7. There are words that may be used to enemies which would be like heaping coals of fire upon their heads, in that good sense that S [...]l [...]mon wish­eth us so to do. May my tongue be such a sire as one of these, may it be a flame breaking forth, to vent, and express a fire of God that burns within: may it be a fire consuming the vices of others by faithful admonitions, and reproofs, in kindling and increasing zeal in others, by warm and affecti­onate counsels; a fire refreshing the hearts of others by a due and seasonable application of divine and comfortable considerations. They whose tongues are a fire in the worse sense, viz. inflaming the world with contention, concupiscence, and other noisome lusts, shall have for their reward sharp arrows of the [Page 149]Almighty with coals of Juniper, Psal. 120.4. Yea, the time is coming, when, in case they repent not, they shall cry out with Dives, Father Abraham, send [...] ­z [...]arus that he may dip the tip of hi [...] singer in water, and cool my tongue, tormented in this flame, Luk. 16. As fire is one of usefullest things in the world, when well imployed; so is the Tongue of man; (therefore called his glory): but as that, when it exceeds it's bounds, is greatly pernicious, so are the Tongues of men; and therefore, look what care is taken to keep fire within our Chymnies, and other places proper for it, the like should be taken to set a watch before the door of our lips, that we offend not with our Tongues: no wonder S. James should say, that He who offendeth not in words, is a perfect man, [...]ble to bridle the whole body. For, he that can master his tongue can master fire, which of all crea­tures is most untameable.

MEDITATION XXXVIII. Upon the Angels being called flames of fire, Heb. 1.

IS it for their Agility, or for their spirituality, or for their great power, or for their likeness to God that Angels are called flames of five? or rather, is it not for all of these? How quickly doth a flash of light­nings shoot its self from East to West? Nor are the Angels of God less nimble. Light and fire (and slames comprehend both) are as spiritual bodies as any we know, the fitter therefore to resemble those who are meer Spirits, and as the Text calls them ministring Spirits. The power of fire, and parti­cularly in destroving, we know to our cost. And did that single Angel show himself less powerful, who in [Page 150]one night destroyed a hundred fourscore & five thousand men belonging to the host of Senacherib, Isa. 37.36. It is not for nothing, that Angels are called Princi­palities and Powers. Neither have good Angels less power to save, than to destroy, when they are ap­pointed thereunto. God himself being called a fire, it is probable enough, that Angels go by the same name, because of the resemblance which they bear to God, who have more of Gods image than man himself though man hath more of it then all other creatures. The Chariots of fire which Elisha saw, 2 King. 6.17. What were they, but so many An­gels of God that were sent to guard him which made him say, there were more with than against him. Yea, the fiery chariot in which Elijah was said to have been taken up to heaven, possibly was no other then a convoy of Angels, such as carried Lazarus into Abra­hams bosom. How happy are the Servants of God in having a guard of Angels? How safe are they, being compassed about with such walls of fire? No won­der, that the righteous are more bold than a Lion, as Solomon speaks; wild beasts are afraid of fire, and if there be a sort of men as savage as they, yet can those good Angels which God hath ordered to pro­tect his people, keep those Salvages in awe. What a comfort is it that God hath such nimble Messengers to dispatch upon any expedition for our good? An host of Angels can be with us presently, even as soon as lightning can glance thorough the air. It is well for believers that Angels are so powerful that they excell in strength, seeing they are theirs, ap­pointed to minister for their good. In how much less danger are Gods children many times, than they apprehend themselves, because their guard is spi­ritual and invisible; which made Elisha's servant [Page 151]more afraid one while than otherwise he would have been, & than afterwards he was. If every Angel be a flame of fire, what the Prophet told his man in another case, may be applied in this, There are more (flames and fires I mean) with Gods people than are against them.

MEDITATION XXXIX. Upon the word of God it's being compared to fire, Jer. 23.29.

HOw shall we understand that question, Jer. 22.29. It not my word like as a fire saith the Lord? Wherein consists the resemblance betwixt the word of God and fire? Surely it's warnting the hearts of men in whom it takes place, is one reason of it's be­ing so called: For so said the Disciples of Christ Did not our hearts even burn within us, whilst he opened the Scriptures to us? Luk. 24.32. Or else it may be so called from it's efficacy; in which sense it is also called a Hammer which breaketh the rocks in pieces: Fire is able to demolish the strongest places, of w ^ch we many have sad instances at this day; & so the Word is said to be mighty through God to pull down strong holds. We read of Gold tried by fire, 1 Pet. 1.7. and is not the Word of God a trying thing? It is said (I shall not here examine in what sense) that God sent forth his word and tried Joseph. Psal. 10.19. Who knows not the purifying nature of fire, whereby metals are refined? and did not Christ ascribe the like virtue to his Word, saying, Now are ye clean through the word that I have spoken to you? What more piercing then fire, and in that [...]espect also, it is much an Embleme of the Word of [Page 152]God, which is said, to be sharper than a two-edged sword piercing to the dividing a-sunder of soul and spirit, and of the joints and marrow, Heb. 4.12.

These are but some of the Parallels that might be made, betwixt the word of God and Fire. He, whose word it is, would have it to be as Fire. And if it be Fire, where it hath once broken out, and got head, it will be hard to smother or suppresse it (as that Evangelical Fire, which was kindled by Luther in Germany, could never be extinguished to this day). Saint Paul saith, though he suffered bonds, yet the word of God was not bound, 2 Tim. 2.4. And in Phil. 1.12. he saith, that the troubles which befell him, had happened rather to the further­ano [...] [...]f the Gospel; and many did wax confident by his bonds, to speak the word without fear. If the word of God be Fire (as it is), I wonder not that there are such combustions in the world by means of it; as Christ, telling us what (through the corrup­tion of men) would insue upon his Gospel, saith, He came not to send peace upon earth, but a sword, Mat. 10.34. It is not Gods word, but something else those men would have, who would have no­thing preached to them, that should be as fire to consume their Lusts, or to make their consciences smart, at the remembrance of them. That which is not apt to search and pierce, is nothing akin to fire, and therefore cannot be the word of God, which is said to be quick and powerful as fire its self. The fires which God kindleth for the good of the world (whereof his word is one of the chief) woe be to any that shall go about to quench. Quenching of prophecying is next unto quenching of the Spirit, yea, and is one way of doing it, as Divines ob­serve.

I see cause, to blesse the God of heaven, who hath created some fires as profitable as others are mischievous, namely, his word for one, a fire that ne­ver doth hurt, otherwise than by accident (neither indeed would other fires, kept within their due bounds) but so much good, as no tongue can ex­press. O Lord, that through thine insinite good­ness, I might experiment in my self and others, all those excellent properties of fire meeting in thy word, of which I have now been speaking; that my heart and theirs might burn within us at the hearing of it, as did the hearts of thy Disciples, that it may be mighty through thee to pull down all the strong-holds of Sin and Sathan that are with­in us, that it might trye us as gold is tryed in the fire, and at the same time resined and purisied; that it might pierce, unto the dividing asunder of soul and spirit, and of the joints and marrow; that the sin, which is, as it were, bred in our bones, may be gotten out of the very flesh. May the fire of thy word, have such influence as this upon us, we shall then be sure to escape the fire of thy wrath, and to arrive to that happiness, which is called, The inheritance of the Saints in Light, Col. 1.12.

MEDITATION XL. Upon the spoiling of Conduits and other Aqueducts, by this Fire.

ME-thinks the several Conduits that were in London, stood like so many little (but strong) Forts, to confront and give check, to that great enemy, Fire, if any occasion should be. There, [Page 154]me-thinks the water was, as it were, intrenched and ingarrisoned. The several Pipes and Vehicles of water, that were within those Conduits, all of them charged with water, till, by the turning of the Cocks, they were discharged again; were, as so many Souldiers within those Forts, with their Musquets charged, and ready to be discharged up­on the drawing of their several Cocks, to keep and defend those places. And look how Enemies are wont to deal with those Castles, which they take to be impregnable, and dispair of ever get­ting by storm, viz. to attempt the starving of them by a close Siege, intercepting all provision of Victuals from coming at them; so went the fire to work with those little Castles of stone, which were not easie for it to burn down (witness their standing to this day); spoiled them or almost spoil­ed them it hath for present, by cutting off those supplies of water, which had wont to slow to them, melting those leaden Channels, in which the water had wont to be conveyed to them, and thereby, as it were, starving those Garrisons, which they could not take by storm.

What the Scripture speaks of the Land of Jordan, that it was well watered every where, before the Lord destroyed Sodom, even as the Garden of the Lord, like the Land of Egypt (made fruitful by the River Nilus); the same might have been said of London before this fire, It was watered like Paradise its self: yea, whereas Paradise had but one River, (though it parted into four heads, Gen. 2.10.) Lon­don had two at least, deviding its self, or rather de­vided into many branches, and dispersing its self several wayes. For, besides the noble River of Thames, gliding not only by the sides, but tho­row [Page 155]the bowels of London, there was another, called the New-River, brought from Hartfordshire thither, by the industry and ingenuity of that worthy and ne­ver to be forgotten Knight, Sir Hugh Middleton, the spring of whose deserved fame is such, as the late Fire its self (though the dreadfullest of all that we have known) hath not, nor will not be able to dry up; but continue it will, a Fountain of praise and honour, bubling up to all posterity.

As nature, by Veins and Arteries, some great, some small, placed up and down all parts of the Body, ministreth blood and nourishment to every member thereof, and part of each member; so was that wholsome Water, which was as necessary for the good of London, as blood is for the life and health of the body, conveyed by Pipes, wooden or metalline, as by so many veins into all parts of that famous City. If water were, as we may call it, the blood of London, then were its several Con­duits, as it were, the Liver and Spleen of that Ci­ty (which are reckoned as the Fountains of blood in humane bodies) for that the great Trunks of veins conveying blood about the body, are seated there, as great Roots fixed in the Earth, shooting out their branches divers and sundry wayes. But alas! how were those Livers inflamed, and how unfit have they been since to do their wonted Office? What pity it is, to see those breasts of London (for so I may also call them) almost dryed up: and the poor Citizens mean time so loth as they are, to be wean­ed from their former place. They were lovely streams indeed, which did refresh that noble City, one of which was alwayes at work, pouring out its self when the rest lay still.

As if the Fire had been angry with the poor [Page 156]old Tankard-bearers, both Men and Women, for propagating that Element which was contrary to it; and carrying it upon their shoulders as it were in State and Triumph; it hath even destroyed their Trade, and threatned to make them perish by fire, who had wont to live by water. Seeing there are few or none to suck those Breasts at this day, the matter is not so great; if they be almost empty and dry at present, may they but sill again, and their Milk be renewed, so soon as the honest Citi­zens shall come again to their former scituations. O Lord, that it might be thy good pleasure to let London be first restor'd, and ever after preserved from Fire; and when once restored, let it be as plentifully and commodiously supplied with water as ever it was formerly: Make it once again as the Paradise of God; but never suffer any destroying Serpent any more to come there.

MEDITATION XLI. Upon the Retorts and Reproaches of Papists, occasioned by this fire.

ME-thinks I hear some Reman-Catholicks, (as they are pleased to call themselves,) saying, Some of your Protestants did confidently foretel, That within this present year 1666 Rome should down; Babylon should fall; Antichrist should be destroyed: But, now your own City is destroyed in the self­same-year; which (according to you) doth show, that London was the true- Babylon, and that the true Antichrist is amongst your selves. Yet, upon due examination, it will be found, that there is as little strength in the Argument which they have brought, [Page 157]as there is sense in the name whereby they are cal­led, viz. Roman-Catholicks: which is as much as to say, Members of the particular Universal-Church; or of that part of the Church which is the whole; or of Rome, which is all the World. VVe read of Names of blasphemy which were upon the heads of the Beast, Rev. 13.1. But, as if that were not sufficient they have added a Name, which is perfect non-sense for the reason aforesaid; but, that by the way. Their design is, to prove, that Antichrist is amongst us; and, that London was that Mystical- Balylon so often spoken of, according to what was lately found in a Seditious Libel; Do to South-Babel, &c. mean­ing to the Southern-part of London yet standing, &c. But alass! How weak are the Premisses from which they have drawn these conclusions.

Their Argument put into a Syllogism, is this; If London were destroyed the self-same-year in which some did Prophesie that Babylon and Anti­christ should be destroyed; then is London that which the Scripture calls Babylon and Anti-christ amongst the Protestants: But London was, &c. E [...]go. If the VVorld mistake not, some of you have proved the Minor so strongly, ( viz. the destruction of London,) and in such a year, that no body can dis­prove it: But, the consequence of the Major-Pro­position hath no force at all in it; For, what if some did Prophesie the destruction of Babylon and Anti­christ in 66, and London only was destroyed that year, from what Principle of Scripture, or Reason, can you thence infer, that London is Mystical- Ba­bylon? For, first of all, VVho were they that did Prophesie such a thing? VVere they not a few in­considerable Enthusiastical Men, to whom, not one Protestant of a thousand gave credit? For, believe [Page 158]me, Enthusiasts and Protestants are no convertible terms; forasmuch as not every hundredth or thousandth Protestant is any thing of an Enthusiast. VVe do not use to charge upon your Church the Extravagant Bablings of one or a few particular Papists, but the professed Doctrines and Tenets of that which yourselves call the Church of Rome. Do us the same right, and forbear to charge upon Protestants, as such, what the Protestant Church doth disavow.

Possibly they were some of your own Religion, some Romanists, putting on the mask of Protestants (as hath bin usual with them to do, for sinister ends) who foreknowing, that London would be burnt this year (as nothing is more easy, than for men to know what themselves intend to do) gave out, that Babylon and Anti-christ would be destroyed in sixty six, for that very end, that when they had once effected the burying of London in ashes, they might have some pretence to write this Epitaph, Here lies Babylon, here lies that which was the feat of the true Anti-christ; thereby rolling away the re­proach of Babylon and Anti-christ from themselves to whom it belongs, upon the Protestants whom it concerns not.

But take heed how you deny Anti-christ to be amongst you, for by that means you quit one Argument, Sir. Edw. Sand. Spec. Europ. which some of your writers have used to prove Rome to be a true Church, for that it is said, that Anti-christ sitteth in the Temple of God, 2 Thes. 2.4. But, if upon further considera­tion, you would not be known to have Anti-christ amongst you, let me tell you, that the Beast spoken of in Scripture, is so thoroughly markt, that it is [Page 159]easy to distinguish him from the Protestant Church, and from Rome heathenish and whatsoever else he would turn over his name to. Me-thinks that one Text, 2 Thes. 2.4. would plainly enough decipher Anti-christ, if there were none but that, Who op­poseth and exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the Temple of God, shewing himself that he is God. The Emperours of Rome-heathenish sate not in the Temple of God, they were not within the pales of the professedly Christian Church, therefore they were not the man of sin, and Anti-christ there spoken of, but he is to be sought and found amongst those that are called Christians. Now amongst Christians there are none that exalt themselves above all that are called God, that is, above all Magistrates which are called Gods, challenging a Primacy and Supre­macy to themselvs over all Christians, both Subjects and Princes; I say there are none that do so, but the Popes of Rome successively: whence it comes to pass that Papists are wont to refuse the Oath of Supre­macy to their Native Prince, as believing not their own Prince to be Supream under God over his own Subjects, but the Pope of Rome over both him and them. Moreover, who is it that fitteth in the Temple of God, shewing himself to be God, that is, assumeth to himself those things which are proper and parti­culiar to God onely, as namely, To forgive sins? For none can forgive sins but God onely: I say, who, but the respective Popes of Rome do take upon them by their own power, and in their own name to forgive sin: the grossness of which practice did first provoke Luther, of a staff Monk, to become a zealous Protestant. Yea, who amognst those that were called Christians, did ever exalt himself above [Page 160]all that is worshipped (by which may be meant the true God), saving the respective Popes of Rome? And they have done it time after time in taking upon them to dispense with the Commission of sin, as with the taking of unlawful Oaths, and such like. Now God himself though he remit sin to such as truly believe, and repent; yet he never did, nor, by reason of the holiness of his nature, ever could give men free leave, and licence to do that which is sinful. It is true that God gave the Israel­ites Commission to borrow the Jewels and Earings of the Egyptians, and never to return them again: but that was not a liberty to steal; for God, Whose all those things were, and whose are all things, was pleased to alienate the propriety; to take those things from the Egyptians, and give them to the Is­raelites.

A fourth Character of Anti-christ, is, that his Coming is, with lying wonders, vers. 9. that is, with feigned miracles. Now who amongst all that are called Christians, trade so much (if at all) in those things, as doth the Church of Rome? How do the Romanists (they and only they) abound with mi­racles; and all fictitious, and no other then gross imposture? Tell those people that have no Bibles to consult, but what are in an unknown language or else perverted by a false translation, or a corrupt gloss, I say, tell them the Anti-christ is amongst the protestants, and that London was the Mystical Ba­bylon of which the Scripture speaks, Sic notus Ulysses? Is Anti-christ no better known, think you, to them that have seen his Picture and Description in holy Writ. Alas! such coarse Wares as is the ridicu­lous asserting of London to be Babylon, will go off no where, but in a dark shop, or by a false light. [Page 161]Your blinded Moses, that live as it were under ground, may be made to believe that Rome is the new Jerusalem spoken of Rev. 21.1. and London what ever you please to call it, or any thing else where­with you shall think fit to delude them by those artifices which you call Pious-Frands (which is as proper an expression as Pious-Devils): but our people converse with the Sun, I mean the light of Scripture. They have read the book of the Revelations of Saint John, and though they do not pretend to understand every thing therein con­teined, yet they doubt not what is meant by the beast's having seven heads and ten horns, Rev. 13.1. be­cause they find Saint John himself expounding it, Rev. 17.9. The seven heads are seven mountains. And there are seven Kings (that is, Forms of govern­ments) Five are fallen, and one is, and the other is not yet come, &c. These passages agree & quadrate to Rome exactly. It was built upon seven Hills yet to be seen, though some of them be now without the walls of the City. It had seven forms of Govern­ment, whereof five were fallen in Saints John's time, viz. Kings, Consuls, Tribunes, Decemvir's, Dictators: one is, saith he, that is, Emperors were then in being, the other was not yet come, viz. Popes. But do these expressions, all or any of them, agree to London, as they agree to Rome? Doth that stand upon just seven hills? Hath that had just se­ven forms of Government, five whereof were fallen in Saint John's time, and one other in being? With what face then can you affirm London to be Babylon? But I see, Those men have impudence enough to assert any thing, who have taught their followers to believe every thing they please to assert.

A faith of Legends (and only that) may be suf­ficient to assure men that London was Mystical-Babylon; for that I take to be more than a faith of Miracles: the latter being a saith of Possibles, the other of Impossibilities and contradictions. There­fore though some of the sillier sort of Papists may believe, and others may boldly assert the same though they believe it not (as they do in many other cases): yet Protestants can never be per­swaded to it whilst the world stands; nor any other persons, that are from under the power of gross Ignorance, or Prejudice: As for the name Anti­christ, Who knows not that it imports one that sets himself in the stead or place of Christ, as well as against Christ; the Praeposition [...], signifying both pro, and con, that is, as well For, as Against. Now, Who amongst those that are called Protestants, can be charged with setting himself in the place of Christ, as if he would be taken for Christ him­self? But that do the Popes of Rome successively, whilst they affirm to themselves, those things which are peculiar to Christ alone, as namely Forgive­ness of sin, &c. I had forborn this discourse, but that I have been advertised of the reproaches of some of the Papists, who, after the Baptism of fire we have lately undergone, go about to Baptize us, and our City, with their spittle, by the names of Babylon and Anti-christ, due only to Rome, and Romanists: and God forbid that whilst Papists do unjustly asperse Protestants (whose Religion is that which the Laws of England doth establish) Protestants should not have leave, and take heart enough to vindicate themselves. In a word, if Lon­don be Mystical Babylon (so confident am I it is not), let it never rise again; if Rome be not, let it [Page 163]never fall: and, on the other hand, let Rome so fall as it proves to be Babylon the great, the Mother of Harlots, and Abominations of the Earth, Rev. 17.5: and let London so rise and flourish again (and only so) as it shall be found to be otherwise.

MEDITATION XLII. Upon the Pains which the Kings Majesty is said to have taken in helping to extinguish the Fire.

I Was no eye-witness, but have been informed, that when the Fire came near to Cripplega [...]t, His Majesty being then and there present, did, in His own Person, take great Pains (no less, as was told, then if He had been a poor Labourer,) to pro­mote the extinction of it. Possibly some weak and inconsiderate persons, that saw His Majesty at that time stooping so low, might in their hearts despise Him for it, (as Michal did David, for leaping and dancing before the Ark, 2 Sam. 6.16. and 20.) saying in derision, How glorious was the King of Eng­land to day? as she, How glorious was the King of Israel? &c. But wise and religious persons, that had seen David in that posture, would have spoken the same words in good earnest, which she spake in scorn, meaning, as they said, How glorious indeed was the King of Israel, whilst, transported with holy zeal, he leapt before the Ark, which is called, Dancing before the Lord? The like can I say from mine heart of our Dread Soveraign: How glorious was He in truth, and in reality, when He took upon Him the form, or rather the work of a mean-man; and vouchsafed His helping Hand to stop that dismal Fire, when it was in its full carreer? Had I seen [Page 164]Him with His Crown upon His Head, His Scepter in His Hand, His Noble Senators all waiting upon Him in their Parliament-Robes, or in all the State in which He could have been seen, ( Cant. 3.11.) either on the day of His Coronation, or of His Es­pousals; I could not have reverenced Him more than I should have done, if I had beheld Him with a Bucket in His Hand, pouring water upon the Flames; or than I do, so often as I think of Him in some such posture of most kind and obliging condescension. Me-thinks it was but equal that Christ should be more loved, but not less honour­ed, when he humbled himself so far, as to take a Towel, and therewith to wash, and to wipe his Disciples feet, John 13.4.

Kings never act more like themselves than when they are doing good to their Subjects, and are snatching them, or their Concerns, as fire-brands out of the Fire: forasmuch as the Scripture saith, That Magistrates are the Ministers of God to those that are under them for good, Rom. 13.4. The Ro­man Emperors had wont to issue out their Com­mands to their Soldiers, not in the third, but in the first Person: So Pertinax his Word and Motto was Militemus; not, March ye; but, Let us March on; (including himself.) So Septimius Severus his word was Laboremus, Let us be doing. In like manner, our Gracious Soveraign is said to have stretcht forth His own Royal Hands to assist the putting out of those Aspiring Flames, which seemed to expect a Princely Extinguisher: That was such a kind of Royal Aid, as all Subjects must needs be in love with; and, Why not more free to that other, which goes by such a name in the remembrance of this? One of the Ancients did wish, to have seen [Page 165] Christ in the Flesh, Paul in the Pulpit, and Rome in its ancient Glory. Much rather, at lest-wise than the last of these, would I have seen that sight I am now speaking of, viz. His most Excellent Majesty bestirring Himself, to give check to those Flames which threatned to lay both His great City and Suburbs all in ashes. Who had the faces to stand still and look on, (as many did at other times,) whilst their Soveraign Himself was so imployed? Whilst Princes work, Subjects cannot have the con­fidence to be idle. Oh the power and efficacy of Princely Examples! Regis ad exemplum, &c. When Princes will help to extinguish fires themselves, the work is like to succeed; and when that is done, the greatest thanks are due to them, next unto the King of Kings.

I wish, there were not many other fires at this day within the Bowels of this Nation, viz. of fears and jealousies, envy and emulation, wrath and re­venge, dissatisfaction and discontent, dissension and division: May he, who is the Wonderful, Counsellor, and God only wise, instruct His Majesty, how, and which way to extinguish them: and mean-time to increase one other fire (and only that) viz. of love and affection; first to God, nextly to Himself, and then amongst all his Subjects one towards ano­ther. Solomon tells of a poor man, who by his wis­dom saved a little City, when a great king came against it, and besieged it, Eccles. 9.14. By this means may His Majesty save, and preserve, not only one City but three Kingdoms, which those fires threaten to destroy: (for our Saviour tells us, That a kingdom divided against it self cannot stand:) And though no man remembred that poor man (because he was poor) yet when a more glorious action shall be done by a [Page 166]Princely hand, surely no man will or can forget it. Will it not be a considerable accession of honour even to a great King, to be inrolled amongst the Peace-makers, whom Christ pronounceth blessed? As for His Majesties inclination to all such At­chievements, as sweetness of temper may induce men to, let all His Subjects be well perswaded of, by the tears he shed, when he beheld the Flames of London, which I had not reported but from a very credible Author. How amiable a sight is it to be­hold Kings weeping over the miseries of their Sub­jects, and what assurance doth it give, that they will not be backward to redress them so far as is within their power? Had His head been a fountain of tears, (as the Prophet Jeremy upon occasion wisht his own,) I doubt not but he had poured it forth when he came near to Cripplegate, with resolution to do all a King could do to put out those flames: May we alwayes see a blessed contention betwixt our King and his People, Which shall most resent and bewail each others sufferings; Which shall most promote and rejoyce in each others happiness!

MEDITATION XLIII. Of meer Worldlings, who lost their All by this Fire.

THis it is for men to venture all they have and hope for, in one bottom; and that unfound and apt to leak: Some lay up no treasures for them­selves any where but upon earth; and upon earth there is no safe place to lay up treasures in: but some are more hazardous than others, (as namely, Hous [...], subject to the common casualty of fire;) and yet, some, who have contented themselves with [Page 167]a portion in this World only, have laid up all there. So just is it with God to let them be foolish, even in relation to Time, that would not be wise for Eternity: weak, even as to this World, that would not be wise for the next. The Prodigal, that desi­red to make sure of his Patrimony, by having all in hand, presently spent it, and was reduced to husks: When he saw his error, surely he became sensible, that less in possession, and more in reversion would have done better. Were there not some, who, when they would bless themselves, (under a pre­sence of blessing God,) had nothing else to say, nei­ther cared for any thing else, but this, Blessed be God! for I am rich: But, in how small a time are they become poor as Job! (as our Proverb is.)

Had they not fair Warning? Did not the Scri­pture charge them Not to trust in uncertain riches? Did it not tell them, That Riches h [...]d [...]ings, and would fly away? Alass! What will such People do? Whi­ther will they turn themselves? Interest in Hea­ven they never had any; and, interest on Earth they have none left: They are in such like case as Saul was, when he said, The Philistims were come up against him, and God was departed: Heaven and earth frowns upon them both at once. Had you been in that case, that Christ would have had the Young man in the Gospel to have put himself into, when he counselled him, To sell all that he had, and give it to She poor; telling him, that if he would do so, He should have treasures in Heaven; you had not been the hundredth part so miserable; Yea, happy had you been, as to the main. But now, all sorts of men conclude you in a wofull case; Good men do so, because you neither had nor have any thing but this Worlds goods: Bad men, yea the worst of [Page 168]men, because you have now lost what you had. But, mistake me not, as if I were urging People in that case to despair. God forbid; I am so far from that, that I question not but even they may be hap­pier than ever they were heretofore, if the fault be not their own: for, whereas before they had inte­rest in the World, but none in God; hereafter, may they have interest in God, which is far better, though perchance they may have little or none in the World. Christ told the Church of Laodicea in a spiritual sense, That she was miserable, and poor, and maked; so are these men in both senses, viz. Spiritu­al and Temporal: but, let them take that Counsel which Christ there gives, and all will be well, viz. Buy of Christ gold tried in the fire, raiment, &c. All your losses may be reckoned as dross and dung in comparison of your gains, if you shall gain this by your losses, viz. To win Christ, and to be found in him. Say now, whether you your selves were not the fools, and they whom you counted fools the truly wise, whose care it was to lay up for them­selves Treasures in heaven, where moth eates not, rust corrupts not, thieves steal not; and, let me add, where fire cannot break in and consume.

MEDITATION XLIV. Upon that Vorl [...]rance which it becometh Citizens to use one towards another since the Fire.

NOw the Fire hath arrested so many honest Ci­tizens, and made such woful distress upon them, what pity is it, that over-hasty Creditors should clap in their Actions upon them thick and threefold; as if seeing them stoop, they were re­solved [Page 169]to break them; or, thinking them fallen for the present, they would never suffer them to rise more. If you think them well able to pay you presently, and know yourselves unable to be with­out your moneys any longer, that is another mat­ter; or if you have reason to think they will not be honest, unless you make them so by a surprise, and take them at an advantage, such things may plead for you: but such as have to do with men that are not able to pay their debts when they will, but willing to pay them when they are able, and who in case they were forborn a while, might be as well able as willing to satisfie every man; I say, where that is the case, to break mens backs with over-hastiness a such a time as this, to give them no respite, that they may recover their wind after the late calami­ty hath run them out of breath, is unchristian and more than heathenish unmercifulness. Will you needlesly add affliction to the afflicted? Will you come like waves one in the neck of another upon those that are almost sunk already? those that dasht upon Scylla but a little before, will you throw them upon Charybdis? whereas, if they had opportunity to make their Voyage, and might come safe to har­bour, such might be their success, that you would be no losers by them. Men can part with several Pints of blood successively and by degrees, where­as, if you should take so much from them all at once, they would be ready to faint and dye away. If the fire hath really undone men, do not you undo them yet more; If that have taken away all their Estates, do not you seize their Bodies; as if it were not misery enough for men to have nothing to live upon, unless they also lie and languish in a Prison. Do no hurt to others whereby you can do [Page 170]no good to yourselves. Go not to work as if you would constrain them to be honest, that you believe will be honest without constraint (otherwise called restraint in this case). As for those debtors of yours that make conscience to do as they would be done by, (and I shall plead for none but such), though at present they cannot, Have but patience with them and they will pay you all: that is, all they owe; at leastwise, all they can, or shall be able to pay, and that is all that you can reasonably demand or expect.

MEDITATION XLV. Upon any that are said or supposed to have rejoyced at the coming and consequences of this Fire.

VVHo are they that did or do rejoyce at the burning of London? Some such Monsters there are said to be, and none more likely to be in that number, than they that have given it the name of Babel or Babylon, from whom we can expect no other than acclamations of Joy, saying, Babylon is fallen. It may be, they or some of them, can boast of one thing more (and pity it is but if they can they should) viz. that they did help to bring down that which they call Babylon. If so, speak out and be canonized for what you have done; but, whether you will or no, time will either condemn or absolve you. As for some of that Religion, I do in my thoughts acquit them presently, from either contributing to the destruction of London, or rejoycing in it now it is done, as believing the sweetness of their temper, and the morality of some of their principles to be such, as would not [Page 171]suffer them to do either, and God forbid that they should suffer so much as by the mistrusts and jealou­sies of people concerning any such matter: But others of them again (the prodigious actings of men of the same perswasion in former times, the great­ness of their own malice, and the desperateness of their principles considered) I darenot answer for, but shall leave it to those honourable persons wich examined all those matters, to clear and vin­dicate them, if they have found cause so to do. Should I hear any speak with joy of the burning of London, or otherwise express themselves to be glad of it, if I should judge themselves to have had a hand in it (and if I should judge amiss) they them­selves would be greatly accessary to my unchari­tableness.

Whosoever they be, that think the destruction of London to be a ground of Joy, let them ring Bells and make Bonesires professedly upon that ac­count, that the world may know them to be such Monsters as indeed they are. I think at present but of three persons, to whom I may fitly compare such men and women: the one is, that infamous execra­ble Bonner; such a feaster upon cruelty, that Hi­story tells us, He would not eat his dinner, till ri­dings were brought him that certain Martyrs were burnt (as if that had been the onely sawce that could make him relish his meat): the other is, that incarnate Devil N [...], who set Rome on sire, who was reckoned the Enemy of all mankind; who wisht, that whilst he lived Heaven and Earth might be turned into a Chaos, and whom one fitly called [...], A mixture of clay and blood: And lastly, to the Father of that prodigious Nero, and of all such as he, whose name is in the Hebrew [Page 172]Tongue, Abaddon, and in the Greek Apollyon, Rev. 9.11. that is in English, The Destroyer. If the things you rejoyce at be the laying wast so noble a place, the impoverishing and undoing so many hun­dreds of honest families, the demolishing of the strongest Fort that England had for the defence of true Religion, and whatever else was and ought to have been dear to it; if any or all of these were and are the ground of your Joy, surely the Com­parisons I have made are not too severe. Nay, let me tell you further, in the words of Scripture, Psalm 37.13. The Lord shall laugh at you, for he seeth your day is coming: and, as it is in Prov. 1.26. God will laugh at your calamity, and mock when your fear cometh: When your fear cometh as desolation, and your destruction as a whirlwind; when distresse and anguish cometh upon you. I love not to imprecate, but may probably enough predict concerning you, as the Prophet Jeremy, concerning the Enemies of the Jews, Lam. 1.21, 22. of whom he thus speaks, All mine enemies have heard of my trouble, they are glad: Thou wilt bring the day that thou hast called, and they shall be like unto me: He adds, Let all their wickedness come before thee, and do unto them as thou hast done unto me.

I am not without hope that the malicious, and in­humane Insulters over London's downfal may great­ly contribute (though quite besides their intention and much against their wills) towards the re­building and reflourishing of that once-renowned City, neither have I built that hope upon any other than a Scriptural foundation, namely, those words of Solomon, Prov. 24.18. Rejoyce not when thine ene­my falleth, and let not thy heart be glad, when he stum­bleth, Lest the Lord see it, and it displease him, and he turn away his wrath from him.

MEDITATION XLVI. Of the burning of Sodom and Gomorrah, compared with the burning of London.

AS for the burning of Sedom, and the cities round about it, all but Zoar, it must be con­fessed that in several respects it did transcend that of London. For, first of all we read in Gen. 19.24. That the Lord did rain upon Sodom and upon Gomorrah, brimstone, and fire from the Lord out of heaven. Those places were destroyed by a meer miracle (which was no small aggravation of the judgement, as it is of mercy when men are saved by miracle) but so was not London conceived to have been. Nextly, the fire upon Sodom (and the three other Cities consumed with it) destroyed not only a major part of those Cities but the whole. But the Beesom of destruction, which swept London, did not sweep so clean but God hath left some small remnant of City, that it might not be like Sodom, and like Go­mornish, Isai. 1.9. Thirdly, the fire upon Sedom and Gomorrah did consume, not only places, but persons; not only four Cities, but the greatest part of their inhabitants, Gen. 19.25. But to the praise of distinguishing-mercy be it spoken, the inhabitants of London were generally snatcht as fire-brands out of the fire, and so was part of their substance. Fourthly, Sodom and Gomarah are said to suffer the vengeance of eternal fire, Jude 7. Which expression, so far as it is refer'd to the places them­selves, doth signifie that they were irrecoverably destroyed by fire, so as that they shall eternally lie wast. But concerning London, we hope and have [Page 174]reason to hope better things, and that she may say to her insulting enemies, Rejoyce not over me; For though I fall, yet shall I rise again, &c. Fifthly,

As if one destruction had been too little (and that by sire too) Sodom, Gomorrah, Admah, and Ze­boim, were destroyed by water also; that whole Countrey being turned into a standing stinking Lake, which at this day is called the Dead Sea, and in the Scripture the salt-sea, Gen. 14.3. Though for­merly it was even as the garden of God, or as the land of Egypt for fruitfulness, Gen. 14.10. The Salt-sea it is supposed to be called from the Sulphurous combustions, first occasioning it: and the Dead-sea, because the Charnel-house of so many dead Car­casses, then destroyed therein, or because it is quickned by no visible motion, or because it kills all creatures that come into it. Several marks of God's curse it retains to this day. Though it be a Sea, yet neither can fishes live in it, nor ships sail in it, neither hath it intercourse with any other seas or communion with the Ocean, lest it should in­fect other waters with its malignity, neither doth any healthful thing grow thereon; God having blasted it (as it were) as Christ did the barren fig-tree. Solinus calls it a Melancholy Bay, which the black-soil thereof, being also turned into ashes, witnesseth to have been blasted from heaven. I read of nothing that appeareth good in & about So­dom since its destruction, but a certain Apple, and that doth but appear so neither; for though it ap­pear fair to the eye, yet within the rind of it, is nothing but an Ember-like Soot, which being lightly pressed evaporates into smoak, and becomes dust. Lastly, I might adde that God would not per­mit Lot and his wife, to testifie their respects and [Page 175]compassion towards Sodom, when the smoak there­o [...] went up like a furnace, by casting so much as one look back upon it; which L [...]'s wife pre­suming to do became a pillar of Salt, Genesis 19.26. In all these respects was the destru­ction of Sodom greater, than that of London; Yet, Who is able to say, Their sins were greater, all things considered? London had wherewithal to make its sins more out of measure sinful than were those of the Sodomites: It may be more tolerable for the Land of Sodom and Gomorrah at the day of Judg­ment, than for some Londoners, (though the Judge­ment upon London at the present be less intolera­ble of the two,) Mat. 10.15. For, if the mighty works which have been done in London, had been done in Sodom, possibly it had remained to this day, Matt. 11.23.

If any should say, It is but just that the place where Sodom stood, should he turned into a stand­ing-Lake, in memorial of the great Idleness of the Inhabitants: That it should be turned into a Dead-Sea [...] so called, from its killing all creatures that come near it, in remembrance, how the Sodomites did, or would have corrupted all persons that came near them, even the Angels themselves that were L [...]ts guests: That the place where those Cities stood, should have no communion with any other place, should be an exception from that rule, that, All Rivers run into the Sea, viz. by way of punishment for that unlawful communion which they had wont to have one with another, changing the natural use to that which is against nature; or that it should be a Dead-Sea, because the Inhabitants living in pleasures, were dead whilst they live; as is said of Widows that so live: or, that no good thing should [Page 176]grow there, because so many good creatures of God had wont to be abused by them, one of whose sins was fulness of bread meaning Luxury; That the fair Apple which grows there having nothing with­in it but Soot and ashes, was an emblem and signi­fication of their being burnt to ashes for lusting af­ter Beauty. I say, if any will so discant upon the destruction of Sodom, how easie were it to assign as many and as strong Reasons, why God might have dealt by London as he dealt with Sodom? When Londoners are ready to say, No misery like theirs, let them think of Sodom, and the Inhabitants there­of; betwixt whom and themselves, not their own merits, but Gods great mercy, hath made a very wide difference.

MEDITATION XLVII. Of the burning of Troy and the circumstances thereof, compared with that of London.

TIme was, when that place which was since called London, went by the name of new- Troy, and as it sometimes bore the same name, so they both came to the same end, viz. by fire. Old Troy was fired not accidentally, but wilfully and by Ene­mies; and so some think was New- Troy, otherwise called London. Admit the story of Troy be partly fictitious (as things related by Poets are suspected to be) yet give me leave to moralize it as follow­eth: Is is reported, that Priamus giving leave to his Son Paris, to ravish Helena, Wife to Menelaus King of Sparta, was that which forced the Greeks, who burnt Troy, to renew their ancient quarrel a­gainst it. I think, there have been sew Tragedies [Page 177]acted in the world, but the lust of the flesh hath born a share in, and been one great occasion of them. I cannot say, it was that which did provoke men to burn London, if it were done by wilfull [...]n­struments; but I doubt not, but that was one of the sins which did provoke God to suffer that goodly City to be burnt. Was not Paris his treacherous slaying of Achilles, who was in treaty of Marriage with his sister Polyxena, another incentive to the Grecians to destroy Troy? The unrighteous shedding of blood is a sin, that will as easily kindle a fire as most that can be mentioned. The Greeks (as is said) had it revealed to them, that unless they could do three things, Troy could never be destroy­ed: One was, they must get the Palladium, or image of Pallas out of the City, (which, Virgil saith, they did by means of Ulysses). Pallas was counted the Goddess of wisdom. Had not the Pall [...]d [...]um been taken away, for the time; or had those that were concern'd been so wise at first, as they were at last, London had scarcely been burnt to the ground in spight of all the treachery that was suspected, or could have been used. Another thing was, If they would destroy Troy, they must provide a great Wodden-horse, which accordingly they did, put­ting some of their choifest men into the belly of it, which pretending to dedicate to M [...]crva, they left before the City, having made it higher than the gates, hoping, as it proved, that the Tro [...]s would pull down part of the wall, to take it in, whilst they had withdrawn themselves to the [...] Te [...]dot. The Tr [...]jans brake down the wall, took in the horse, placed it in the Castle: but in the night Sinon who was one of those Gre [...], that were in the Horse's belly, giving notice by sire, the Greeks [Page 178]came from Tenedos; who finding the Trojans had drunk themselves fast asleep, sackt the City, and burnt it. Thus Troy perished, partly by the Credu­lity, Security, Weakness, and Intemperance of it's Inhabitants, in a little time after it had for ten years together, withstood the fruitless attempts of its adversaries. Was there not some such thing went to the destruction of London? Were there not a sort of men within that City (as is vehemently suspected) who might not unsitly be compared to the Greeks that were hid in the Belly of the fore­mentioned Wodden-horse, people of a concealed Religion, (and therefore I call them hid); and a­mongst the rest was there not one Sinon, as I may call him, because he was the first that kindled the fire (witness his own confession)? Had not the Gates of London been set too wide open for such treacherous Greeks to enter in, possibly that fa­mous City had been standing to this very day. But what was a Proverb concerning Trojans, Sero sapiunt Phryges, The Trojans use to be wise when it is too late, was too applicable to our selves. We begin to wish the gates of London had been shut against such dangerous Persons, when alass! in some pla­ces it hath no Gates to shut. It is likely, the Gentle­men that lay Couchant before, in the Belly of the Woodden-horse, are now not without greater hopes than ever that they shall get up and ride. But he that sits in heaven can make the second of September produce them as little good, as did their infamous fifth of November. But why was it that London was de­stroyed by the same means as was old Troy? Will any say that the old Proverb, that such a one is a trusty Trojan, was as applicable to the new Trojans, as to the old? I do not think that was the reason. [Page 179]For though there might be some faithless men in London (as there are in all places;) yet I doubt not, but Londoners (take one with another) might and may safely be trusted, as far as any sort of men; and have as much Faith and Conscience amongst them as is elsewhere to be sound. But, that God who found sin enough in Job to justifie all that he did against him, all the evil he brought upon him, could not but have a sufficient controversie with London; which, absolutely considered, was bad enough; though, if compared with other places and People, it was certainly one of the best.

MEDITATION XLVIII. Upon the burning of Jerusalem, compared with the Burning of London.

MAny Prodigies there were, as Josephus tells us, that went before the destruction of Jeru­salem by Fire, namely, that a great Gate of the Temple, which twenty men could hardly pull open, opened of its own accord; and, that an Oxe brought forth a Lamb in the Temple; with seve­ral others, which I forbear to mention: These were dark Texts for men to expound, yet, some did venture to give the sense and meaning of them, as if each of them had been a token for good, whereas the event did manifest the quite contrary. So was the destruction of London ushered in with several Prodigies, Blazing-Stars, and others, which did precede it at no such distance of time, but that it was probable enough they might ve [...]er to the fire, as well as to the foregoing-Pestilence. Neither may we doubt, but there we [...]e some who did put a [Page 180]good construction upon those ill-Signes, as if they had been fore-runners of the good things, which they themselves expected in the year -66; though as to their enemies they might have an ill-aspect, and ominous signification: Thus far some involved themselves in the same practise with the Jews of old, and God hath involved them in the same kind of calamity. It is dangerous doing as Jews, lest we suffer as they.

But, besides Prodigies, there were also sundry Prophesies, which did precede the destruction of Jerusalem. Christ fore-told it at large, as is repor­ted by several Evangelists, Mat. 24. Mark. 13. Luk. 21.5. Luk. 19.44. with the several antecedents and concomi­tants of it; how, That the Sun should be darkned, and the Moon not give her light, Matt. 24.29. There were also humane Prophesies concerning it, as particularly by that Man, who ran thorough the Streets of Jerusalem, and cried Woe to it several dayes together; which, considering what Christ himself had said, was at no hand to be slighted. We find no Text in Scripture Prophesying the burn­ing of London, and in such a year; but I have heard that some did considently assert, before any thing of the Fire did happen, that London would be burnt in the year -66: as others had done, that it would be visited with a great Plague in -65: VVhich things coming to pass accordingly, may reasonably incline us to believe, that God, (though by what way and means we know not,) had imparted the fore-knowledg of that Event to such as did perem­ptorily Prophesie concerning it: For, though it be too much credulousness to believe a Human Pro­phesie before it be fulfilled; yet to dis-believe, that [Page 181]it was a real Prophesie, when it is fulfilled, is on the other hand too much moroseness and incredulity: It is not unusual with God to reveal to one or other those great and strange things which he is about to do in the VVorld; though because there are many false pretenders to Revelations, we ought to suspend our belief of such things delivered to us by others, till the event do attest them.

The burning of Jerusalem, at leastwise of the Temple, is said to have been begun by one of Ves­patian's Souldiers, contrary to his known will and pleasure; but, when it was once begun, there were many more that did help it forward, with an eye to gain and plunder. So the burning of London seems to have taken its first rise from one hand, viz. His that suffered for it; but is vehemently presumed to have been earried on by many more of the same stamp: Before Jerusalem was set on fire, it had in­dured a close Siege, and a terrible Fire, of which thousands, yea millions of People died. No Siege or Famine, (blessed be God!) but a very terrible Plague is well known to have pre [...]eded the burn­ing of London. One judgment going off without its deligned effect, doth not exempt men from, but transmit them to another; as, where one of Pha­raoh's Plagues ended, another began, he still refu­sing to let Israel go. Some part of Jerusalem was left standing, viz. the West-end of the Wall, and three Towers for their strength and beauty, pre­served by the command of Titus, to bear testimony of the stateliness of the City to posterity. So, by the Providence of God, was, and is a tenth part of London, or thereabouts, preserved to this day, as it were, in memorial of what London was. It must needs be confessed, that the destruction of Je­rusalem [Page 821]was far greater than that of London, all things considered; because millions of Jews were put to the sword, besides several other cruelties that were inflicted upon others of them; one where of was, that upon a mistrust that some of them had swallowed gold, two thousand of them were ript up by the Soul­diers hoping to have rob'd those Mines, which made them Goldsinders, but not in such a sense as they ex­pected to have been. These were aggravations of misery, which Londoners were exempted from (thanks to His infinite goodness, who in judgement was pleased to remember mercy). But it is not so much the disparity as the parallel betwixt the de­struction of Jerusalem and of London, that I aim to speak of; whereof I shall adde two instances: one is this, Jerusalem, and London, were both fired in the same moneth, viz. Septemter; which moneth history informs us to have been fatal to many other Cities, and, as I take it, to Jerusalem, more then once. Lastly, Jerusalem was set on fire, by Romans: and, as is strongly suspected, By Romanists too was London burnt. If it were otherwise, may their Innocency appear, and may those worthy Patriots, who had the matter under examination, acquit them before all the world.

MEDITATION XLIX. Vpon People's taking the first and greatest care to save those things from the Fire, which they did most value.

VVHo knows not, that the method which men used in removing, was, first to send away their VVifes and Children, (as being their greatest [Page 183]treasure); next to them, their Writings of con­sequence, such as Books of accompt, Bills, Bonds, and others of great moment; and after them, their first and greatest care was, to secure their Jewels (such as had any), their Cash, their Plate, and such like precious things. Next to them, their care was for their Shop-goods, and first for those that were of greatest price. In a word, what things men did most value, those they did labour in the first place to secure, deferring the removal of their lumber to the very last, so that for want of time much of that was consumed. So Jacob, prizing Ra­chel and her Children above the rest of his family, took the greatest care to secure them, by putting them in the rear of his Company, when he went out to meet his Brother Esau, coming against him in a hostile way; but the handmaids and their Children he put in the front (and, as it were, in the forlorn­hope) exposing them to most danger, for whom he had least love and respect, Gen. 33.2. Alas! that men should use a worse method in reserence to spiritual things, than they naturally fall into in re­lation to temporals. For how ordinary is it with men, in matters of Religion, to commit [...], which our English Proverb doth phrase, Setting the Cart before the Herse, or, setting that first which should be last? How many take care to save the lumber of Religion, as I may call it, whilst, mean time, that better part of it which is like Plate and Jewels, is in danger to be [...]ost? So did those Scribes and Pharisees, who [...]ook great care to pay tithe of mint, anise, and cummin, and omitted the weightier matters of the Law, viz. Judgment, Mercy, and Faith, Mat. 23.23. There are some Truths unspeakably greater, and of more conse­quence, [Page 184]than others. Those should most of all be contended for.

There are some enemies to our Religion, which would not onely build with hay and stubble, but even lay another Foundation besides that which is laid, viz. The Lord Jesus Christ, though other Foundation, that will bear, can no man lay, 1 Cor. 3.11. Such should most of all be contended against. For, others are but dispa­rately opposite to us, as Green to Yellow, and other intermediate colours are to White; but such, are as quite contrary to us, as Black can be to White. Some Duties there are, the performance whereof are, as it were, the very Pillars of a Church, which it cannot stand without. Others again, are for their nature more disputable, for their use more indifferent and lesse necessary. God forbid, but the first of these should alwayes take place of the last, and that we may more regard those things of which Christ saith, These things ought you to have done; and then those other, of which he speaketh more diminutively, saying, And the other you should not have left undone.

There are certain sins, which, S [...]mpson-like, do take hold upon the Pillars of the House, I mean, Church and State, and threaten to pull it down. How preposterous would it be to punish peccadil­lo's with Scorpions, and let such crimes of the first magnitude scarce be punished with Rods? What men did in relation to the Fire, may ever teach them, to mind those things in the first place, which are of greatest consequence. If men had Iron­ware and Gun-powder in the same Shop, did they not strive to remove their Gun-powder before their Iron, because that would do most hurt. It [Page 185]is the Apostle's rule, that all things should be done decently and in order. To begin with those things which are most necessary, and then proceed gra­dually to those which are of less consequence, is one of the most necessary pieces of Order that can be observed. It is a good rule, that we should first do those things that must be done, and afterwards those that may be done. Joseph was overseen in presenting Ephraim to his Father's left hand, and Manasseh to his right; and Jacob observing it, laid his right hand upon Ephraim, and his left upon Manasseh, Gen. 48.14. In like manner, there is frequent cause for us to cross our hands, and place our right where we are moved to place our left; nothing being more incident to us, than to mind those things in the last, which we ought to regard in the first place. By as good reason as men secured their Wives and Children before their goods, their Gold and Silver before their lumber, ought men, who know their souls to be more worth than all other things, first of all to secure them from that worm that never-dyes, from that fire that never will go out.

MEDITATION L. Upon some who, s [...]on after the Fire, could hardly tell whereabouts their own houses did stand.

SO it was, that some who attempted to visit the Ruines and Reliques of those Houses in which they dwelt, (not above a week before,) though they found the Street in which they stood, yet had much ado to be certain which was the ground they stood upon. He that should have told them but [Page 190]one day before the Fire began, that within five or six dayes, they being in London, and in the same Street where their dwelling was, should not be able to find the way to their own Houses, (where they had lived, it may be, twenty years and upwards,) would have been lookt upon as mad, or replied to in some such language as this; What should aile us? Shall we be out of our wits within that time? or, Shall we be struck with blindness as the Sodomites were, that sought for Lots door? or, if so, we think we could find our own Houses blindfold, or in the darkest night, at so small a distance: or, Shall Lon­don be changed as much as Sodom and Gomorrah? which were fair Cities, but are now a filthy Lake: Or how, and by what means should it be so much altered? He did not more express his admiration and disbelief of what was foretold in another case, who said, If God would make Windows in Heaven, how could this be? than most men would have expressed theirs as to this: Yet do we see the thing, which could enter into no mans heart to conceive, till he saw it is come to pass. Methinks it is sad to hear men, that knew London well enough before, as they walk along the Ruins, asking at every turn, Which is the way to such a place? and, What street is this? and, What Street is that? But yet more sad, to think of men, that have sought their own Houses, not far from the place where they had wont to stand, and could not easily find them. There is a phrase in Scripture, of Mens places knowing them no more: but, in this case that phrase was inversed, viz. Men, for the time, knew their places no more. Oh stupendious Judgment! I see it is easie for God to do such things as are hardly possible for men to be­lieve, till they see them done. So true is it, that [Page 191]the wayes of God are above our wayes, and his thoughts above our thoughts, as much as the Hea­veris are above the Harth. How good is it then to be armed against all sorts of evil, not only such as are likely and probable, but even those which are no more than possible? and, What evil is there which he cannot inslict, to whom all things are pos­sible? For ought I see, no man is secured against any kind of Judgment, but he, that is secured a­gainst all (in some sense,) by vertue of that pro­mise, Prov. 12.21. Wo evil shall happen to the just: with others of the same import. Nothing could be more improbable, than that so many Calamities of different kinds should befall Job, not successively, but at one and the same time, viz. The Sabae [...]ms, ta­king away his Cattel, and killing his servants, Job 1.14. And, that whilest the first Messenger was yet speaking, another should come, and tell him, that fire, falling from Heaven, [...] up his sheep and his servants; and, that before the words were out of his mouth, another should come and inform him, That the Caldeans had [...]rried away his Camels, and slain others of his servants; and, that before he had made an end of his story, another should come and tell him, That a great Wind had killed his Sons and Daughters, by throwing down the house upon them where they were eating and drinking together; and that only one person should escape each of these dan­gers; being reserved, as it were, on purpose to bring him the tidings of it: Such a conspiracy of Providences (as I may call it) to strip a man of all his Comforts at once, could scarce have been ima­gined, till the event did declare it: Unexpected and unimaginable miseries are not much more rare than unexpected and unlookt-for Mercies. [Page 188]Upon this occasion, I cannot but think of three other sorts of houses (as we may term them) which men have or may seek for and not be able to find. First, our bodies they are the Houses or Taberna­cles in which our souls dwell, (as he said, Anima Galbre male habitat, Galba's soul dwelt in an ill-bo­dy) when those houses shall be crumbled away to dust, or devoured of worms, who will be able to find them or to say, Which were they? The Graves of men they are the Houses or Receptacles of their dead bodies, Job 17.13. If I wait, the grave is my house, and the grave is called the house appointed for all living Job 30.23. How many such houses as those could not be found, if they should never so carefully be sought for? How ordinarily are the dead tur­ned out of possession, and the living come in their room? that is; Charnel-houses have been turned into dwelling-houses, and many more such instan­ces are like to be: so that it hath and will become impossible; not only to know the bodies of dead men again, but their very graves. And the then Earth it's self, that is as it were the house of all graves, the great Golgotha, or place of skulls: Now when that time shall come which is spoken of, 2 Pet. 3.10. in which the earth and all the works that are therein shall be burnt up, that great House of houses and graves, if it be sought for, will be found no more.

MEDITATION LI. On the Statue of Sir Thomas Gresham left standing at the Old-Exchange.

HOw great and particular a respect did the Fire shew to the Essigies of that worthy Knight, [Page 189]the honourable Founder of that which was the Royal-Exchange, and doner of Gresham-Colledge, (which, for present, succeeds in the room of it;) I say, how great a respect, by the appointment of Divine Providence, (without which not a hair falleth from our heads) did that Fire shew to his Effigies in particular, which it left standing and undefaced, whilst mean time the Statues of all the Kings and Queens of England since the Conquest, were demolished and thrown down by it. No man could have answered it, to have put more honour upon a fellow-Subject, than upon his lawful Prince, much lesse upon one Subject than upon many that had swayed the Scepter within his native Soil (for certainly there is an honour which Kings, as Kings, may challenge from their own people, greater than is due to any of their Subjects): but God, who is the King of Kings, may do what he please, He may pull down the mighty from their seats, and exalt them of low degree, as it is, Luke 1.52. Men must have regard to political claimes and rights, in dispensing their respects, and give honour to whom honour is due upon that account: but moral considerations are those which the Great God takes notice of, who is otherwise no respecter of persons, yet hath promised to honour those that ho­rour him, and is alwayes observant, though not of mens secular dignities, yet of their real worth and deserts. Now it must needs be confessed, that no person upon earth had deserved so well of the Royal-Exchange, as that worshipful Knight had done, who both made and maintained it. Indeed it was called the Burse or [...] of the Kings and Queen: of England, and theirs it was by Sovereignty and superintendency, by confirmation and countenance, [Page 186]but it was only his by cost and charge, by creation and donation. They allowed it [...] an Exchange, and protected it as such, but he only built and up­held it, for that use and purpose. They were, as I may say, the God-fathers to that Noble Structure, which put their own names upon it; but he the Fa­ther which gave Being to it. Now, which of those two have most interest in a Child, is easy to judge; and that of the Poet may determine; Et quae [...] fecimus ipsi, Hand ea nostro veco, Things are prin­cipally theirs who made them. Yet this must be acknowledged, though he made it an Edifice, yet they made it an Exchange, by their Royal Sanction and designation: but, to do the former, Hic labor, hoc opus erat. And is all that cost and labour lost, which that generous Knight did bestow upon that noble Foundation? Surely no; For, besides the great service which that well-intended Structure did to the Nation for a hundred years together, such, and so great was the fragrancy of that pre­cious ointment, which by him was poured out up­on the head of London and of it's Inhabitants, that the favour thereof will never be out of their nostrils; nor shall they need the help of a standing Exchange, to remember so worthy a Founder by. Three signal marks of honour did the late desola­ting fire (or rather God, who is said to divide the flames of fire (which may be meant of distributing them as he pleaseth) put upon that renowned Be­nefactor. One was that I have been writing of, viz. the forbearance of his Effigies, and of his alone (as if the relation of a Founder and nobile Benefactor, had put a peculiar sacredness into it.) You might have seen him (his Statue I mean) after the Fire safe and sound, as Noah was after the [Page 187]flood, the one having escaped a Deluge of Fire (if I may so call it) as the other did a deluge of Water: Noah was preserved by the visible and probable means of an Ark, in which himself and his family were imbarqued; but, all the Ark, or means of pre­servation which this worthy Knight had, was only the immediate Providence of God, which seemed to intend a particular respect, for and towards so great a Benefactor; reserving him, as we hope, (in Effigie I mean,) to see another Exchange, as Noah was, (but he indeed in Person,) to see another World, after the destruction of the first; whom for that reason the ancient Poets are supposed to have meant by him, they call Janus, with two Faces, for that he had faced two Worlds. Another badg of Honour put upon him was, the preserva­tion of that other Famous-Building, known by the name of Gresham-Colledge, which that No­ble Knight had long since given to a Publick-Use; intimating, that he wisht no better Suc­cessors than the Muses in that House, in which himself did sometimes dwell. A third Honour which befel him at this time was, that his own Dwelling-House (that was) should, for the time be­ing, and till the former can be built again, be made the Royall Exchange, as if no man could provide an Exchange fit to receive our Merchants, but their old Founder Sir Thomas Gresham: which thing is no small accession of dignity, to that place, which as a Colledge furnished with able Professors, and good Lectures, well indowed, was very Honourable before. Thus was the worthy Knight thrice dubbed (if I may so call it) after the first time, and that by the fire. Where then is the man that hath an estate commensurate with so great an undertakine, [Page 192]that when he considers these things would not be ambitious, to do as Sir Thomas Gresham had done before him; I mean to build an Exchange in Lieu of that which now lieth in ashes? What better way could he think of, whereby to perpetuate his name to all Posterity? or wherein could he better serve his Native-Countrey? Is there never a rich Batchelor devoted to a single life? Nor yet any Childless (and almost kindred-less) Widower that hath Gold and Silver enough to compass such a glorious work as that? thereby he may acquire to himself a name, and a memorial in the world bet­ter then that of sons and daughters. How oft do great estates (even sufficient for so great an enter­prize as I am speaking of) fall into the hands of men that neither know how to use them whilst they live, nor yet how to dispose them when they die, either for their own honour, or for a publick good. Is it not easier to find ten men with such estates, as Sir Thomas Gresham had, than one man with so Noble and generous a Spirit? I wish some men do not bequeath their money to not much better purposes, than if they had purchased Coals with it to send to New-castle, or thrown it into the Sea, rather then imploy it to so good, and charitable a Use, as is rebuilding of the Royal Exchange. Brave ambition to leave a name justly renowned amongst men, if it be any thing of a vice, is, in ap­pearance, so generous, and so like a virtue that some low-spirited men were never capable of it, nor can ever be made to feel the sharpest Spurrs of Honour, so as thereby to be stimulated and quick­ned to Heroical Enterprizes. I am amazed to think that some, but ordinary men, have parted with their very lives, only to tell the world they were no Co­wards, [Page 193]or to leave a Name for valour behind them (which would be but nine days wonder) when others of better birth, and quality will not part so much as with their estates to good uses (no not when they come to die) whereby to inform the world for ever, that they were lo­vers of their Countrey, as was said of that Centurion; He hath loved our nation, and built in a Synagogue.

MEDITATION LII. Upon the Pillar [...], and intended to be set up it remembrance of the burning of London.

IF London its self be not the doleful Monument of its own destruction, by always lying in Ashes (which God forbid it should) it is provided for by Act of Parliament, that after its restauration a Pil­lar either of Brass or Stone, should be erected in perpetual memory of its late most dismall consla­gration. Herein (for ought I know) hath the pious care of this age exceeded all former; For though History telleth us, that London hath several times been burnt, yet that any such Memorial was set up, whereby to inform and warn all after ages, I cannot call to mind that I ever read. May we u­niformly transcend the piety of former ages, as well in all other things as we have done in this, then shall we not need to doubt, but as our greater sins have of late years procured us greater judge­ments, (one in the neck of another) than have formerly been known in so quick a succession ( viz. of Sword, Pestilence, and Fire;) so our transcen­dant [Page 194]Reformation will end in greater blessings than former ages have been acquainted with.

It is not without several Patterns and Presidents in Scripture, that Memorials should be erected, as well of Judgements, as of Mercies; For, not only did Jacob set up a Pillar of Stone in the place where God talked with him, and fastened the name of Bethel upon it, Gen. 35.14. in remembrance of the great Favour there vouchsafed him; but, God himself, to commemorate his great displea­sure against Let's Wife, for looking back towards Sedom (which she ought not to have done verse 17.) turned her into a Pillar of Salt, (which may signifie a lasting Pillar, or a hard stiff Body of perpetual duration: (in which sense, the Covenant of God is called, a Covenant of Salt, that is, of perpetui­ty,) to season after-Ages with the remembrance of his judgment upon her: We read of the brazen-Censers of Kerah and his Company, those sinners against their own souls (as they are called); that they were made into broad-Plates for a covering of the Altar, to be a memorial to the children of Israel, that no stranger, that is, not of the seed of Aaron come near to offer in­cense before the Lord, that he be not as Korah and his company, Numb. 1.16.39. We read also of a great Stone called Abel, which word lignifieth Grief; and that name seemeth to have been given it because of the Lamentation which the People made over those Bethshemites, that were slain for looking into the Ark. 1 Sam. 6.18. The Philistims themselves, when smitten by God with Emereds, and plagued with Mice, are said to have presented the Lord with cer­tain Monuments of those judgments that were up­on them, viz. with so many Golden Emerods (or figures of Emerods,) and so many Golden Mice, as [Page 195]a Trespass-offering, 1 Sam. 6.4, 5. VVherefore ye shall make Images of their Emerods, and of your Mace, whichs mar the Land; and shall give glory to the God of Isra­el [...]: peradventure he will lighten his hand from off you [...] from off your gods, and from off your Land: which plain­ly showes, that even those blind Heathen did look upon the due Commemoration of Judgments, as a thing well-pleasing unto God; and we are assured it is so, by the complaint which God maketh of the Israelites, their forgetting the great things which God had done in Aegypt, and terrible things by the Red-Sea, (meaning the drowning of Pharaoh and all his Host there, Psal. 106.21.) And the Apostle wri­ting of what had befallen the murmuring Israelites, 1 Cor. 10.6. saith, These things are our examples, that we should not lust after evil things, as they also lust­ed; Therefore, remember them we must, or else we can take no warning by them.

He that questioneth the needfulness of erecting a Pillar, or some other Monument, to commemo­rate the late dreadful Fire, may see his Error, if he do but consider, that London (though not such a London then, as this was,) hath formerly been burnt several times, (and did once continue in ashes four­score and five years together;) and yet the gene­rality of men now living in these parts, were so far from considering and awing their hearts with the re­membrance of it, that but here and there a man doth so much as know that any such thing was ever done.

How vain a thing is it for Papists to bear us in hand, De [...] Hist. C [...]l. 114.8.131.161.213.263. That Orall-Tradition is sufficient to transmit Religion to the World; and is the great thing we are to vely upon; when, but for the Writings of Historians, we had all been [Page 196]ignorant of so remarkable a thing, as was the burn­ing of London five several times, viz. Anno Domini 798, and Anno 801; and again Anno 982, and again, Anno Domini 1087. and after that in the year 1133, which was little more than five hun­dred years agoe: Had our Parliament had any such considence in Orall-Tradition, they had never de­signed a Pillar for the memorial of a Fire so hard to be forgotten.

How weakly do Papists Argue, that the Autho­rity of the Scriptures is built upon the Church, and the Church its self Infallible; because it is cal­led, The Pillar of Truth, 1 Tim. 3.15. Whereas Pillars are many times erected for other uses, than to uphold and under-prop buildings; as the seve­ral Instances which I have brought from Scripture, of Pillars, set up only as Monuments and Memo­rials; and, the use to which the Pillar I am now treating of, is to be applied, do plainly prove: Such a Pillar is the Church, viz. to transmit the memory of Religion, or rather that Inscription, (the Scriptures I mean,) which are the great memorial thereof from one Age to another.

But, Will the intended matter of that Pillar, which is appointed to be either Brass or Stone, af­ford us nothing of a profitable Meditation? Me­thinks it should. What Mettal is there that more resembleth Fire than doth burnished-Brass? there­fore in Ezek. 1.7. we read, that the feet of the li­ving Creatures there spoken of, did sparkle like the colour of burnished-Brass. It is but fit that the Me­morials of things should bear as lively a resem­blance as may be, of those things of which they are intended Memorials: So the Philistims made choice of Artificial Mice and Emerods, in remem­brance [Page 197]of those that were true and natural: More over, if London were consumed by Treachery, no mettal can be more fit to receive the Characters of their most Impudent Villany, who (as to that) had sinned with a Brow of Brass, and with a Whores Fore-head. Or, if Stone be chosen rather of the two, to make that Pillar of, be it a lasting Emblem of the Hardness of their hearts, (harder than the neither Milstone,) that could burn such a City, and ruin so many thousand Families, both for the present, and for many years, if not Ages to come.

Where the Fire began, there, or as near as may be to that place, must the Pillar be erected, (if ever there be any such.) If we commemorate the places where our Miseries began, surely the causes whence they sprang, (the meritorious causes, or sins, are those I now intend,) should be thought of much more. If such a Lane burnt London, Sin first burnt that Lane: Causa causa est causa [...]; Affliction springs not out of the dust; not but that it may spring thence immeditely, (as if the dust of the Earth should be turned into Lice,) but pri­marily and originally it springs up elsewhere.

As for the Inscription that ought to be upon that Pillar, (whether of Brass or Stone,) I must leave it to their Piety and Prudence, to whom the Wisdom of the Parliament hath left it: Only three things I both wish and hope concerning it; The first is, That it may be very humble, giving God the glory of his righteous Judgements, and taking to our selves the shame of our great demerits. Se­condly, That the Confession which shall be there Ingraven, may be as impartial, as the judgement its self was; not charging the guilt for which that [Page 198]fire came upon a few only, but acknowledging that all have sinned, as all have been punished. Far be it from any man to say, that his sins did not help to burn London that cannot also say (and who that is know not) that neither he nor any of his either is, or are ever like to be, any thing the worse for that dreadful fire. Lastly, whereas some of the same Religion with those that did hatch the Powder-plot, are, and have been vehemently suspected to have been the Incendiaries, by whose means London was burned, I earnestly desire that if time, and further discovery, be able to acquit them from any such guilt that Pillar may record their Innocency and may make themselves, as an Iron Pillar or Bra­zen Wall, (as I may allude to Jer. 1.18.) against all the accusations of those that suspect them, but if indeed, and in truth that Fire either came, or was carried on and continued by their treachery that the Inscription of the Pillar may consigne over their names to perpetual hatred and in­famy.

Though I have thought too long already upon this subject; yet, me-thinks, I cannot but muse yet a little further, How men will or ought to be affected with seeing that Pillar, and reading such an Inscription, as, I presume will be made upon it. Will they not reflect and say, Alas! Is the greatest part of a famous City come to this? (or rather was it brought to this?) What nothing but a brazen Pillar in lieu of the major part of a renowned City? Doleful exchange; As the An­gel we read of Matth. 28.6. told the Women that came to Christs Sepulchre, He is not here, for he is risen. So this Pillar stands but to tell men, that a glorious City, that sometimes stood [Page 199]hereabouts, is not here now; for it (or most of it) is burnt and gone.

How uncomfortable is this in comparison of the two Pillars we read of, viz. a Pillar of Cloud, and a Pillar of Fire, Numb. 14.14. Those were Pillars for direction, but this was in token of de­struction. In those God went before his people, by day and by night, but in the Fire, which occa­sioned this Pillar, he came against us. Then was God to his people as a Shadow from the heat of the rage of their enemies, as a Wall of fire for their protection, but this Pillar calls that time to re­membrance, in which God covered himself, as with a cloud, that the prayers of Londoners should not passe unto him, and came forth, not as a con­serving, but a consuming fire, not for, but a­gainst poor London. Surely the place, where that Pillar shall stand, will be made a Bochim, for who will be able to passe by it, and not shed some tears? Yet as woful tidings as that Pillar is to be char­ged with, How do I long to see it once erected (which if I never do, God grant that others may) for surely, that will never be done, till men can say of London, as the Prodigals Father of his con­verted Son. It (as he) was dead, and is alive again, [...]as lost and is sound.

MEDITATION LIII. Upon the Anniversary Fast appointed to be kept in re­membrance of the Fire.

HOw do we play an after-game? Yet better late than never: What Epimeth [...]usses are we? Now the City is burnt, we design to keep a perpetu­al [Page 200]yearly Fast, whereas there is little doubt, but the burning of it might have been prevented, if, be­fore that judgement came, we had set ourselves to keep such a fast, as is spoken of, Isa. 58.6. Is not this the Fast that I have chosen? to loose the bands of wickedness, to undo the heavy burthens, and to let the oppressed go free, and that ye break every Yoke, &c. The Ninivites were wiser then we, for when Jo­nah preach't to them, that within forty dayes Nine­veh should be overthrown: They took that short warning, proclaimed a Fast, yea and turned from their evil way, and God repented of the evil, that he had said he would do unto them, Jonah 3.10. We have now and then fasted after a sort, but was it not so? that God might justly expostulate with us, as with the Jews of old, Is it such a Fast as I have chosen? a day for a man [...] [...]fflict his Soul: Wilt thou call this a F [...]st, and an acceptable day to the Lord? But have we turned from our evil wayes? as the Ninevites are said to have done.

Preventing Fasts like preventing Physick are much the best, but when they have been o­mitted (or not observed (as they ought to be) which surely hath been our case) then curing or restoring Fasts (as I may call them) are exceed­ing necessary, as therapeutical or healing Physick is, where prophylactical or preventing remedies have not taken place.

A Fast both Anniversary and Perpetual is not without its president in scripture. The Jewes had such a Fast by Gods appointment, Lev. 16.24. This shall be a statute for ever to you, that in the se­venth m [...]nth ye shall afflict your s [...]uls, ver. 34. This shall be an everlasting Statute to you, to make an at­tonement for the Children of Israel for all their sins [Page 201]once a year. So it is, that the Jews their Anniver­sary Fast, or day of Atonements, I say theirs and ours were and are both in the seventh month of the Year (reckoning March the first, as it is up­on a civil accompt) and this, we know, came to passe not by humane designation, but by the de­termination of divine Providence, which brought the Fire in September; and it was but meet, that the Fast, in relation to it, should be in the same month, and on the same day the Fire was: Yea, possibly the zeal of Esther (if such a thing had hapned in her time) would have continued the Fast as many dayes together, as the Fire it self did continue; for we read that She fasted three dayes and three nights together, Esther 4.16. and it is pro­bable would have held out one day longer, if so solemn an occasion had called her to it.

How suitable it is that a Fast should be pro­claimed upon such an occasion as this were easie to make appear. Fasts are a kind of Sabbaths, for Mo­ses speaking of the Jews their Anniversary Fast, Lev. 16.31. saith It shall be a sabbath of rest unto you, and ye shall afflict your soules by a Statue for ever. Now the City resteth and injoyeth her Sabbaths in that doleful (if not ironicall) sense, in which that phrase is used, Lev. 26.34. ( viz. for a place that lieth desolate) reason good that Citizens should keep a Sabbath too, at leastwise every year, as that doth every day. When London lieth in ashes, why should not Londoners do so to? at leastwise for a sea­son: When God hath humbled the City to the very dust, should not Citizens, in like manner, humble their selves under his mighty hand:

Neither is it without reas [...]n and scripture that a perpetual Fast should be kept upon accompt of a [Page 202]transient judgement (if I may call this transient) or that the Ages to come should confesse and la­ment the sins and miseries of former times, or of the Ages that were before them. Neh. 9.2. They confessed their sins and the iniquities of their Fa­thers: and Dan. 9.16. For our sins, and for the ini­quities of our fathers, thy people are become a reproach. There being Scripture for such a practice, doubt­less there is reason enough for it; yet I question not, but a man may lawfully ask, What the reason is, or what cause can be assigned for our so doing? The most obvious Reasons seem to result from the Love we owe to God, the Relation in which we stand to our Ancestors and Forefathers, the Reve­rence which is due to the Judgements of God, and the bad influence which the sins of our Ancestors and Predecessors may have upon ourselves in case we lay them not to heart. We are sorry that those whom we dearly love have been injured by others (and not then only when we have injured them ourselves); yea, if we hear of any great wrong that was done them many years ago, we are trou­bled at it, and affected with it (though possibly not so much as if it were but yesterday). And will not true love to God cause us in like manner to re­sent the known injuries that have been done to him? (and such are all the great violations of his Law) yea, though by others, and many years since. If those that have wronged the persons we love, were such as were nearly related to ourselves (as when Saul, that was Jonathan's Father, was ve­ry unkind to David, whom himself had a great af­fection for) it troubleth us so much the more. So would love to God cause us to do, when those from whose Loins we sprang (or who are other­wise [Page 203]near to us), have greatly provok'd him, to w [...]om all by past things (though even worn out of the memory of men) are alwayes as present. By this Rule, though successors ought to mourn over the sins of their predecessors, yet Children more especially over the sins of their Parents, or Pro­parents, and other Relations one of another. We reverence not the Judgements of God as we ought, if hearing what God hath done to others for the same sins whereof ourselves are guilty (more or less) we do not both mourn, and tremble, and humble ourselves before the Lord, lest he should do as much to us, as God saith to the Israelites, Jer. 7.12, 14. Go and see what I did to Shiloh, I will do unto this house as I did to Siloh.

If such considerations as these affect us not with the Sins and Judgements, which have gone over the heads of our Ancestors in former times, then do we ourselves become partakers of their sins, and their sins help to fill up the measure of ours: at we read of the sins of the Amorites not being yet full (implying, that the sins of the time present and time past, were thrown as it were into one measure); and as Christ spake to the persecuting Jews, Mat. 23.35. saying, That upon them might come all the righteous blood, from the blood of Abel to the blood of Zacharias. We read of God's visiting the iniquities of the fathers upon the children, to the third and fourth generation; and that he doth when they make them theirs, as by other means, so par­ticularly by not mourning over them.

But if after-ages will not weep over the miseries of this (which History will not suffer them to be ig­norant of), let them weep over their own losses by this Fire: for I doubt not, but some may smart un­der [Page 204]the consequences of it hundreds of years hence: forasmuch as some Estates were consumed by it, which might otherwise have been transmit­ted from Generation to Generation throughout several Ages to come. For ought I know, the fourth and fifth Generation from hence (to speak within bounds) may have just cause, even from the in­fluence this Judgment may have upon themselves, to observe the second of September as a solemne Fast.

As for the good ends we may propound to our­selves in observing that day as a Religious Fast, they are so plain and visible as that nothing can be more. Solemnly to humble ourselves time after time, under this mighty hand of God, that may be one. To beg that God would build up the waste pla­ces in his good time, that may be another: as also, that he would make a gracious provision for his impoverished Servants: And lastly, To deprecate the like Judgement for time to come; several of which ends, if I mistake not, are hinted to us in the Act of Parliament.

But when I further consider it, how ghastly are the thoughts of another Fast? and that for Anni­versary perpetuity? Alas! how do Fasts multiply upon us? and the causes of them much more? —Sixty five gave us just occasion for one perpetual Fast, with reference to the dreadful Plague that was in that year, and — sixty six by a no lesse dread­ful Fire, hath given us another. Thus sin upon sin, hath made work for Fast after Fast. And the truth is, so many and so great are our sins at this day, that if God should punish each of them with a particular and proportionable Judgement, and every such Judgement should be commemorated [Page 205]with an Anniversary Fast, the whole year might consist of little else but Fasting-dayes: at leastwise all our Festivals be justled out, and all those Letters be cloathed with Mourning, that were wont to be clad, (as it were) in Scarlet. Admit that Lon­don should be built again, and swell to as great a bigness as it did before (the latter of which no per­son now living is like to see) yet even then there wil be found just cause of Fasting, Mourning, and La­mentation, for the burning of London in 1666. the prints and footsteps whereof will even then be visible, though not by an outward desolation, yet by an inward and less perceptible decay. Though London may in process of time, come to look as well in the face as ever it did; yet it's inwards and vital parts will go nigh to remain greatly wasted and consumed.

But after I have insisted so long upon the Suta­bleness, Congruity, and Reasonableness of a year­ly Fast in Relation to the Fire: It is sit I declare my self as to the nature and manner of the Fast I wish for, and which only will stead us, viz. Such [...] Fast as is spoken of, Isa. 58.6, 7. then may we hope to see such a promise fulfilled as that, (of which we read) ver. 12. And they that shall be of thee, shall build the old waste places: thou shalt raise up the foundations of many generations, and thou shalt be called, The repairer of the breach, the restorer of paths to dwel in.

MEDITATION LIV. Upon the burning down of Zion- Colledge.

LOndon was an Epitome of England (if not al­so of the whole World.) In it was something [Page 206]of almost every thing; and amongst the rest, Col­ledges erected or designed for most kinds and parts of good Learning: only two of which I shall now instance in, viz. Gresham and Zion-Colledges. The former, which was to be for Divinity and other Sci­ences, yet standing; the latter, which was inten­ded only for Divines, and for Theology, now ly­ing in the dust. Doubtless, Learning is a great advantage and stay to Religion, as the Apostle him­self intimateth, when he speaks of some who be­ing ignorant and unlearned, do wrest the Scriptures to their own destruction; and if men (as much as in them is) would root Religion out of the world, they could use no means more effectual than that which Julian applied himself to, viz. the extingui­shing of all good literature. This came to mind, when I remembred that Colledge to be yet stand­ing, where Divinity and other Sciences dwell to­gether, though I am far from assigning that as the reason, why that Colledge rather than the other did escape the Fire.

But, my work is, to treat of those places that did not escape, and now particularly of Zion-Col­ledge. The place where that Colledge stood, from the first time that I can receive any account of it, was alwayes a seat of Charity; first in the Oare (as I may call it) and afterwards refined. By Chari­ty in the Ore, I mean, that which was popish and superstitions: For the first Foundation that I read of in that place was a Nunnery: After that, it was converted to an Hospital, in the year, 1332. for the relief of one hundred blind men, and was cal­led the Priory or Hospital of Saint Mary the Vir­gin, founded by William Elsing, the which VVil­liam became the first Prior there. In the same place [Page 207]where that Priory was situated, was since erected the Colledge I am speaking of, for the Clergy of London and Liberties thereof, and for the sustenta­tion of twenty poor people, ten men and ten wo­men.

An exemplary and well-contrived piece of Bounty and Charity was the founding of that Col­ledge, and the Alms-houses thereunto belonging: Which I must needs speak in praise of those it's worthy Founders, whose Names should alwayes live, though their Works be now demolished.

Of the Charity that built that Colledge, and the Library belonging to it, I can say no less, than that i [...] was, a Liberal, a Living, an Extensive, an Humble, and a Handsome respectful Charity, and in all those respects greatly Exemplary. That it was Liberal, ap­peareth by the quality of those two Divines, that were the Founders of it, one of the Colledge its self, viz. Doctor Thomas VVhite, the other of the Library, viz. Master John Sim [...]son. All the prefe [...]ent that I can find either of these Gentlemen had in and from the Church, was, that the former was Vicar of Saint Dunstans in the West, and on [...] of the Ca­nons residentiary of Saint Paul's Church London; and the other, viz. Mr. John Sim [...]s [...] was onely Re [...]or of Saint Olaves Hart-street, London. Some men do a great deal of good with a little (the Church doth little for them, and yet they do much for it); others do but a little good with a great deal: Many, whose Titles and Ecclesiastical Revenues, have swelled ten times higher than either of theirs did, never were half so much Benefactors to the Church and world as was the least of them; but have hoorded up their money, as if they meant, when they left the world, to take it with them.

And, as their Charity was liberal, (which I may call intensive;) so was it no lesse extensive. Charity like seed, should not all be sown in one surrow, but scattered, some here some there; as the Scripture speaking of a good man, saith, He hath dispersed he hath given to the poor, and his righteousness remain­eth: I say, their Charity was extensive, because first, it did reach and extend to soul and body both yea, I might have said in the Apostles phrase, Soul, Body, and Spirit: There was provision made for the bodies of so many poor; there were helps [...] Learning, whereby to accommodate the mind [...] and souls of such as were lovers of it; and lastly, there was Religion, or rather helps to Religion, (by the promoting of Divinity,) for the spirits of men; by which I mean the sublimet faculties of men, which are more especially the [...] and subjects of Religion. There was Charity shew­ed to both Sexes, so much to one as to anothers whereas some Sensuallists have no charity, but for that Sex which is not their own, ( Pharaoh-like, who took care to save the females, though he gave charge to drown the males, as if they had been so many Mice:) And, certain Humorists on the other hand pretend to set their whole love upon their own Sex, professing themselves to be Misogynists, or haters of Women; which, whether in pretence or in reality, is another sinful extreme. Again, That Colledge was kind and Charitable, both to the Learned and Unlearned; as Paul saith, that he was a Doctor both to the Greeks, and to the Barbarians; both to the wise and to the foolish: Whereas some, meer Schollars themselves, have no love for any but Learned men: and, others again have a kind of Antipathy to Schollars, as such. Lastly, The ex­tensiveness [Page 209]of the Charity that gave that Colledge appeareth, in that it was a benefit both to Rich and Poor, (for, as to some things, those that are Rich may need help, as truly as those that are poor:) Thither might Persons of Quality, whose Libraries and usual Divellings were in the Country, repair, and be furnished with those Books they could not meet with elsewhere.

An extensive Charity ought much to be imi­ [...]ated, because the Scripture saith, Do good to all men: And, one great fault of this Age, is, That the Charity of men, (like their respects,) is consi­ned in some, only to Pauls in others, to Cephas; in others, to Apollos, (as I may allude:) but, the World will never be right, till men have learnt to love all good People as such.

On Mr. Simpsons part, who founded the Library, it was, as some call it, a Living-Charity; for, he built it in his life-time, at his own proper cost and charges: whereas some others have, in effect, said, That their Mony should go to good uses, when they had nothing else to do with it: then,) and not till then;) yea, possibly repented of that too, ere they died. I have moreover called it an hurable-Charity, (a Charity that did not vaunt it self;) because the aforesaid Founder of the Libra­ry did not scorn to build upon another mans Foun­dation, or to spend himself in adding to another mans Work; (who it was to be expected) would bear the name of the Principal Founder. Hap­py is he that can seek the good of others, and not seek his own honour at the same time; that, so others be benefited, doth not much care though himself be over—lookt.

Lastly, I said, It was a handsome, and a respect­ful piece of Charity, and so it was: For, How no­ble [Page 210]a Treatment did the Founder provide quarterly for those Ministers successively, for whose sake chiefly, or for whose use, he built that Noble Colledge. Forasmuch as he was pleased to give forty Pounds yearly for four Dinners for the Clergy, who were to Dine together in that Colledge, after they had broke their Fast with a good Latin Sermon.

A scornfull Charity is (as our Proverb phraseth it) but a bit and a knock; such, as all ingenuous persons, that can spare it, had as lief go without: but Charity, confer'd with respect, is like a Dia­mond well-set, or a Picture placed in such a light, as sheweth it to the best advantage: It is good milk, well sweetned; whereas others, like our Pro­verb of the red-Cow, Give good milk, and kick down part of it again. All these things put together, methinks the Founders of that Colledg and Libra­ry, were noble Patterns of Charity; and therefore pitty it is, that their Colledge and their Names should lie in ashes together: that the latter should not remain as famous as ever, though the former be taken away. The respect which Schollars owe to the memory of Sion-Colledge, for the kindness intended to them in it, as also for the good which many have received from it, (where some I pre­sume, got more Learning out of those publick Books, than others did out of those that were pro­perly and peculiarly their own; Some throve upon the Common, better than others did upon their own rich Inclosures; some got more Learn­ing for nothing, than others did out of costly Li­braries of their own purchasing: would not per­mit me to say less of it than I have said; neither will I say much more concerning it.

Only one thing I must not fail to Observe, viz. That the Providence of God was pleased to watch [Page 211]over the greatest part of the Library belonging to that Colledge, and to save it from the Fire. At first, there was a Colledge without a Library, and afterwards a Library-House for some time without Books; Now, (thanks be to God,) there are Books good store, but neither Colledge nor Library to place them in: But, Shall it be alwayes so? Are there no more VVhites and Simpsons to build ano­ther Sion-Colledge, with a Library to it, in the room of that which is burnt down? Methinks the very name of Sion should invite some good man, one, or more, to such a Work as that, having where­withal to accomplish it; or, if it were but in part, to contribute towards it: Doth the present Age afford no man equal in Estate and Charity to the two former Founders of that Colledge? whereof one was but a Parson, the other but a Vicar. One would think there were a great many Persons that have double and treble, yea ten-fold that prefer­ment and Revenue, that ever they had: But, if no body will do it, (as far be it from me, to think, the World is grown so bad, as bad as it is,) I shall be prone to think, that the generation that now is hath abandoned all care of Learning, Religion, and Charity, or of any thing else but what men should not care for.

MEDITATION LVI. Upon Cittizens dwelling in Brothes, or B [...]th like Houses since the Fire, as in Moor-Fields, &c.

VVHat Wooden-Houses are those that many Cittizens of good fashion are now forced, yea glad, to dwell in? May we call than Houses? or are they any thing but Sheds, and Hovels, or Boothes, at most? Such as had wont to be set up [Page 212]against Bartholomew-Fair, and took down again, when the Fair was ended: But now it is, as if some such Fair as that, were continued all the year long. How are the Cittizens in Moore-Fields like an Army incamped, and lodging only within tents? How doth it bring to mind that feast of Tabernacles, Booths, or Bowers, which the Israelits were commanded to keep Lev. 23.34. and that in the seventh month; it be­ing also the seventh month (according to our ac­compt, beginning the year in March) which brought Londoners to this. The reason of observ­ing the Feast of Tabernacles is set down, Lev. 23.43. viz. That your generations may know that I made the Children of Israel to dwell in booths, when I brought them out of the Land of Egypt. I suppose, it was in thankful acknowledgement, that, now they dwelt in houses, they were much better accommodated than either themselves or their Ancestors were, when they dwelt in Booths.

Far beit from us to despair that Londoners in Gods good time may keep a Feast of Tabernacles in thankful remembrance that God, who sometimes (as at this day) made them to dwell in Booths hath brought them to Houses again; mean time, I wish they may be well contented with that small conve­nience they enjoy and may consider with them­selves, how much better it is to dwell in Tents (as it were) as now they do, than to lie in the open fields with only the Canopy of Heaven over their Heads (sub Dio, sub save frigid [...]) as in the time of the fire many of them were constrained to do. Jacobs lodging was not so warm and so easy as is yours within those tents, when he took stones for his pillows and slept upon them in the open air, and yet no night ever pleased him better, (as to the Dreams and Visions of it); nor yet so much as that. From thence [Page 213]he said of the place where he lay, That 'tis the gate of Heaven, Gen. 28.17. Of the Stones that were his Pillows, he made a Pillar of Thankfulness, and poured Oil upon the top of it (I suppose by way of Thank-offering); and vowed a Vow, that if he came again in peace, that Pillar should be God's House, ver. 22. meaning, that he would build a House for God in that place. How much better and more comfortable are such Booths, than those mountains, Dens, and Caves of the Earth, where the primitive Christians were forced to hide them­selves? Yea, was not Christ himself worse accom­modated, when he lay but in a Manger? nay, doth not another Text say, that The son of man (sometime) had not where to lay his head? It was a long time, that God himself dwelt amongst the Israelites but in a Tent or Tabernacle, the Ark I mean, which was the visible Symbol of Gods pre­sence amongst the Jews, (and is somewhere called by the name of God): For, till Solomon's time, there was no House or Temple for God to dwell in. Shall men think much to dwell a few months or years in such a way as God himself dwelt a­mongst men for many ages together? Is the ser­vant greater than his Lord?

Bless God that you have weathered out a sharp Winter, in which your cold lodging in those thin paper-houses (not much better Fences against wind and weather, than Moses his Ark of Bull rushes was against the water), and now a warm Sum­mer is before you, in which those slender Tabern [...] ­cles may prove, not only tolerable, but pleasan [...] and serve, as it were, for Countrey houses.

If men had had materials, as at other [...] wherewith to have built strong and [...] tations, where their booths now stand, [...] [Page 214]scarce have done it, because they wait for a re­move, and expect the good time when they may have opportunity, to dwell in or near the places where they dwelt before. Is there nothing to be learnt from thence? Why should not all the pro­vision we make for this World, be only such, and so slender, as may argue us mindful, that We have here [...] City, but look for one to come, a City that hath Foundations, whose maker and builder is God?

MEDITATION LVII. Upon certain slight Timber-houses that did escape the Fire, though better Houses were burned on each side of them.

IT is plain, this Fire had a Commission from a­bove, what to take and what to leave, else it had never come to pass, that those houses should escape that were in most danger, viz. Slight, Old Timber-houses, that were like so much tinder, (and some such did escape) whilst so many goodly Buildings and stately Fabricks, of Brick and Stone, (that seemed able to have made their own Defence) were cousumed by the Fire. It makes me think of Gods words to the Prophet Jeremy, 1.18. Behold, I have made thee a defenced City, and an iron pill [...]r and brazen walls against the whole [...]. They shalt sight against thee, but they shall not prevail against thee, for I am with thee, ver. 19. Alas! What was one poor Prophet against so many Kings of Ju [...]oh, Princes, Priests, and People (as is there expressed)? yet God said, He would make him as a brazen Wall against them all: they should not be able to prevail against him. So stood these poor Old-houses, at a very small distance from that Fire, which destroyed others at their right hand and at their left: they [Page 215]stood, I say, so securely, under the wing of Divine Providence, as if they had been so many Iron Pillars or Walls of Brass.

It calls to mind that passage, where the Prophet speaking of God, saith, That he giveth power to the faint; and to them that have no might, he increaseth strength, Isa. 40.29. To be sure, those houses had no might or strength of their own against such a Fire; had it seized them, it would have made but a blaze of them, it would have swallowed them up quick, unless the great God had interposed, as he did on behalf of the three Children in the fiery Furnace. The preservation of those houses, I re­flect upon, not as if it were a Miracle, but as a very great wonder and demonstration of Divine Provi­dence. Mira & Miracula, that is, Wonders and Miracles, are usually distinguished. Miracles put Nature out of its course; as when the Sun was made to stand still, the Red-sea dried up, &c. but I cannot say, that in this case any such thing was done. Possibly, the wind say still, or blew ano­ther way, at what time the Fire came near those houses: but, Who was it that called the wind into his treasurie again, at that very time, or else ap­pointed it to blow from another Coast? Was it not that Great God, who is said, to ride upon the wings of the wind, and to make the Clouds his Chariots? and for that end (as may be meet for us to conceive) that he might convince the world, that all Safety and Danger is as he pleaseth to make it, that he can expose those things which seem to be most secure, and secure those things which are most exposed: Of this we have many Instances. In the time of the last great Plague, how many per­sons were there infected with it, yea, and died of it, who, to all appearance, were out of harms way? [Page 216]whereas others again, who lived as it were in the mouth of danger, and jaws of death (as namely in in­fected families, yea, some in Pest-houses) were pre­served, and are alive to this very day.

When the Arrows of God slew about, some stood (not knowing how to help it) as it were at the very mark, and yet it was the pleasure of him that had the bow in his hand not to shoot them; others stood either wide of the Butt, or far beyond it, and yet a Dart struck thorow their Liver: an invenomed Ar­row took hold of them, and drunk up their Spirits. So it fals out in Spiritual things. How great was Lot's danger in Sodom? (the very air of which place seem­ed to be infectious, as to matter of filthiness) yet there he continued chaste, how safe would one have thought him upon the Mountains (as for any such matter); yet God leaving him there, he became in­cestuous with his own Daughters. The Almighty seemeth to take pleasure, yea, and to glory in doing unlikely things. The Prophet, Isa. 64.3. ascribeth to God terrible things, such as men looked not for. Ha­ving the issues of life and death in his hands, he so ordereth it many times for his own glory, that per­sons notoriously weak and crazy should hold out a long siege of distempers, yea, and overcome them at last (after several years of drooping) whereas others of Sampson-like strength (in comparison of them) fall sick, and die within a few days; So, weak Christians (both as to grace and gifts) are many times kept un­spotted of the present world, and enabled to quench all the fiery darts of Sathan, whilst some that excell them, both in gifts and graces, are sometime left of God (in order to their greater humbling) to take shamefull falls, and for a time to be overcome of the evil one: witness David and others. So the soft Scabbard (much more in danger as one would think) [Page 217]oft-times receiveth no hurt by lightning, whilst the same lightning, passing thorough it, doth melt the Stee within. Paul observed by himself, that when he was weak, then he was strong, meaning stronger or more strengthned by God, than at other times: which words imply, that when he was strongest to his own thinking, then was he really weaker than at other times, because then he had less of the pre­sence of God with him. All these Instances are such like things in effect, as was the preservation of old timber-houses, whilst newer Buildings of Brick or Stone that stood near to them, were presently de­molished.

It refresheth me so much the more, to think, that all this came to pass, without any thing of a Mira­cle; because the working of Miracles we ought not to expect in these dayes; nor can we, without pre­sumption, and tempting of God, pray to him, to su­persede, over-rule, or invert the course of Nature for our sakes; but, to seek a wonder of God when need requires, is no presumption or sin at all: and the instance before us doth make evident, that Wonders may sometime stead us as much as Mi­racles, even as the Houses I am speaking of, (as near to danger as they were,) were as effe­ctually secured by God's either stilling or di­verting the Wind, (in the very nick of time,) as they could have been by the working of the greatest Miracle. We think, God must over-turn the course of Nature, if he would do this, and that, for us (as he spake of Gods making windows in heaven): Whereas himself, who is only wise, knows how to accomplish what we desire without using such vio­lent, extraordinary means. Be consident, the Lord knows how, together with every danger and temp [...] ­tion, to make a way for escape, and relie upon what [Page 218]is spoken, Psal. 91.1. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty: and let the Children of men put their trust under the shadow of his wings.

MEDITATION LVIII. Upon the Warning which other Places may, and ought to take by the Burning of London.

LOndons downfall may Alarm all the World. As many bad People as were in it, let him, that can, point out that City in which there are more (so far as men can judg) that are truly good. If ten righteous persons, yea, if fifty, yea, if ten times fifty, (to speak within compass,) could have saved it, London had not been destroyed: There were more than a few Names within that Sardis, of such as had not defiled their garments like others; Yet, it should seem, not enow to weigh against the sins of the rest. Comparing London with other places, we may call it a Green-Tree; and, If this were done to the green Tree, What shall be done to the dry? If Judgement begin at the House of God, where shall the wicked and ungodly appear?

I doubt not but there were sins enow in Lon­don to deserve the Judgment that did befall it, yea, and a greater than that; but, by the same reason, there is guilt enough in all other places to expose them to as great a desolation. Job had sins enow of his own to acquit God, in stripping him of all his earthly Comforts, and setting him upon a Dung­hill to scrape his sores with postheards; yet Job had not, at that time, his fellow in all the East-Countrey, for a man searing God, and eschewing evil: so that God might as justly have done the same thing to any [Page 219]man of that age, as to him. Sins, comparatively small, have sometimes been branded with great Punishments; witness, Davids numbering the People, and the Bethshemites looking into the Ark; possibly to show, that little sins are commensurate with great Judgements, in point of evill, as a grain of some Poisons may be as hurtful as a dram of others; so lesser sinners do sometimes fall under heavy Judgements, to show, that even they deserve such Scorpions as those, and others, greater punish­ments; but that the patience of God extends to the reprieving of them for the present; as Solomon said to Abiathar, Thou art worthy to dye; but I will not p [...]t thee to death at this time, 1 King. 2.26.

Such as charge those sins upon London, which it was never guilty of, might have had more colour for so doing, if the Judgement had not fallen upon all sorts of men, as well those whom they think free from any such guilt, as others, who were really free though they do not think them so.

To speak of London, as worse than indeed it was, (that is, as worse than other places;) is no other, than to bespeak security in other places, and to pre­vent that warning which they ought to take, and which is indeed given them by the destruction of London. Who hath not reason to think, that other places shall likewise perish, if they repent not? All my doubt concerning London, is, whether it were better than most other places proportionably to the mercies and means of grace, which it en­joyed above them; or whether, those things consi­dered, its sins did not preponderate: but whether ab­solutely considered, it did not more abound with people, of good and unblamable lives, then most other places do, I do not much question, nor can I tell who doth.

Could I be heard beyond the Seas, I would say, Let Rome, Vienna, Venice, Madrid, and Paris, take warning by the destruction of London, and repent betimes, as in dust and ashes, and (to keep within our own bounds), Let Dublin, and Edenborough, do so likewise; or (to come nearer home), Let York, Bristol, Norwich, and all other Cities of England (nwo in being), meet the Lord in the way of his judgements, and seek to turn away his wrath, lest they drink of the same Cup of trembling, where­of London hath drunk so deep, lest God do unto them, as he hath done unto it (as he threatned of old to do to Jerusalem as unto Shiloh Jer. 7.14.) lest he rain fire and an horrible tempest upon them, as he hath done upon that famous City; yea, lest when Lon­don (having humbled its self under the mighty hand of God) shall be restored and lifted up again (which we pray, and hope for) their doom should be to succeed it in the same Calamity, under which it groaneth at this day: Which thing we should all wish may be prevented as to each of them, by a Sincere and seasonable Repentance.