A sermon preached before the Right Honourable the Lord Mayor, aldermen and citizens of the city of London, in the parish church of S. Mary le Bow, September 3, 1683 being the day of humiliation for the late dreadfull fire / by William Hopkins ...
whosoever then first after the troubling of the water stepped in, was made whole of whatsoever disease he had, v. 4. How long those waters had been endued with that miraculous virtue, or how long it continued after our Saviour's Ascension is unknown.
whosoever then First After the troubling of the water stepped in, was made Whole of whatsoever disease he had, v. 4. How long those waters had been endued with that miraculous virtue, or how long it continued After our Saviour's Ascension is unknown.
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This onely is certain from History, that Miracles and the Spirit of Prophecy had ceased in the Jewish Church for several ages before our Saviour's birth,
This only is certain from History, that Miracles and the Spirit of Prophecy had ceased in the Jewish Church for several ages before our Saviour's birth,
and both were restored but a little while before his manifestation in the flesh: And it is probable this miraculous water was one of the signs of his coming;
and both were restored but a little while before his manifestation in the Flesh: And it is probable this miraculous water was one of the Signs of his coming;
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it being a fit resemblance of that more pretious NONLATINALPHABET, or bath, his own bloud, whose healing efficacy was not confined to a single Patient,
it being a fit resemblance of that more precious, or both, his own blood, whose healing efficacy was not confined to a single Patient,
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The silence of the other Evangelists and the Jewish writers, as well as Theophylact 's hint, may have occasioned the Learned Dr. Hammond to suspect, that the virtue of this pool was not miraculous, but natural.
The silence of the other Evangelists and the Jewish writers, as well as Theophylact is hint, may have occasioned the Learned Dr. Hammond to suspect, that the virtue of this pool was not miraculous, but natural.
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That the waters were impregnated with some beneficial qualities derived from the entrails of beasts slain for Sacrifice, which he conceives were cast into that pool.
That the waters were impregnated with Some beneficial qualities derived from the entrails of beasts slave for Sacrifice, which he conceives were cast into that pool.
And that at some set times an Officer or Messenger (not one of God's Angels) was sent in, who had skill to disturb the waters, i. e. to stir up and diffuse the particles of the entrails and bloud in which the virtue lay;
And that At Some Set times an Officer or Messenger (not one of God's Angels) was sent in, who had skill to disturb the waters, i. e. to stir up and diffuse the particles of the entrails and blood in which the virtue lay;
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The Hypothesis is, I confess, very ingenious, and he confirms it with pertinent observations of what benefit in some distempers the Patient hath received, by the application of the warm skin,
The Hypothesis is, I confess, very ingenious, and he confirms it with pertinent observations of what benefit in Some distempers the Patient hath received, by the application of the warm skin,
For though the entrails of beasts may have a suppling and restorative virtue, and in the way of a fomentation may relieve pains and weakness in the limbs, bruises and withered members,
For though the entrails of beasts may have a suppling and restorative virtue, and in the Way of a fomentation may relieve pains and weakness in the limbs, bruises and withered members,
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and if we must restrain the universal particle whatsoever to the diseases mentioned by S. John, I conceive the blind, who are expresly named, very unlikely to receive benefit thereby.
and if we must restrain the universal particle whatsoever to the diseases mentioned by S. John, I conceive the blind, who Are expressly nam, very unlikely to receive benefit thereby.
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Again, If those cures were wrought by the stirring up and mixing of the virtue of the entrails with the water, it might almost constantly have been kept in motion,
Again, If those cures were wrought by the stirring up and mixing of the virtue of the entrails with the water, it might almost constantly have been kept in motion,
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Again, Had the cure been wrought by any natural efficacy, why should the benefit be limited to him alone who first stepped in after the troubling of the water? it's scarce credible that the Pool was no larger than to hold one person,
Again, Had the cure been wrought by any natural efficacy, why should the benefit be limited to him alone who First stepped in After the troubling of the water? it's scarce credible that the Pool was no larger than to hold one person,
If the virtuous particles of the entrails were well diffused, why might not these waters have cured as many as went in before they subsided? If it be said, they sunk quickly, it's much they should cure so much as one patient,
If the virtuous particles of the entrails were well diffused, why might not these waters have cured as many as went in before they subsided? If it be said, they sunk quickly, it's much they should cure so much as one patient,
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for it's by long continuance in them, and frequent use, that baths relieve inveterate weakness, whereas it should seem once descending into the pool was sufficient.
for it's by long Continuance in them, and frequent use, that baths relieve inveterate weakness, whereas it should seem once descending into the pool was sufficient.
and particularly S. Chrysostome, more than once comparing the Pool of Bethesda to the Baptismal waters, makes the former a miraculous type of the latter.
and particularly S. Chrysostom, more than once comparing the Pool of Bethesda to the Baptismal waters, makes the former a miraculous type of the latter.
and, among a multitude of expectants, is pleased to single out this poor Paralytick as the meetest object for him to shew his Divine power and compassion upon.
and, among a multitude of expectants, is pleased to single out this poor Paralytic as the meetest Object for him to show his Divine power and compassion upon.
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And then, 2ly, he considered his Impotence and Poverty, which rendred him unlikely ever to receive help there, being unable to step first into the pool after the troubling of the waters, and having no friend or servant to put him in. His sad condition moved pity in the Blessed Jesus, who immediately, with a word, restored spirits to his weak nerves,
And then, 2ly, he considered his Impotence and Poverty, which rendered him unlikely ever to receive help there, being unable to step First into the pool After the troubling of the waters, and having no friend or servant to put him in. His sad condition moved pity in the Blessed jesus, who immediately, with a word, restored spirits to his weak nerves,
and till that also were healed, the cause of his long infirmity still remained, and he was in danger of relapsing into a much worse condition than that out of which he was newly recovered.
and till that also were healed, the cause of his long infirmity still remained, and he was in danger of relapsing into a much Worse condition than that out of which he was newly recovered.
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The Blessed Jesus therefore applies him to the cure of his spiritual maladies, and in my Text prescribes a Sovereign Antidote against all possible danger of a relapse, gives him this NONLATINALPHABET, this wholsome ghostly advice, Behold, thou art made whole:
The Blessed jesus Therefore Applies him to the cure of his spiritual maladies, and in my Text prescribes a Sovereign Antidote against all possible danger of a relapse, gives him this, this wholesome ghostly Advice, Behold, thou art made Whole:
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Our Saviour's infinite candour, which absolved both the blind man and his parents, and declared, that his calamity ought not to be imputed either to his own or their Sins, could not acquit this impotent person.
Our Saviour's infinite candour, which absolved both the blind man and his Parents, and declared, that his calamity ought not to be imputed either to his own or their Sins, could not acquit this impotent person.
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3. This Admonition is enforced with a twofold argument, the one drawn from the obligation which was laid upon him by this great mercy of his miraculous cure,
3. This Admonition is Enforced with a twofold argument, the one drawn from the obligation which was laid upon him by this great mercy of his miraculous cure,
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He puts him in mind of the signal favour he had newly received of God, Behold, thou art made whole, [ by a miracle, ] and oughtest not, in point of gratitude, to offend the Authour of so great a blessing.
He puts him in mind of the signal favour he had newly received of God, Behold, thou art made Whole, [ by a miracle, ] and Ought not, in point of gratitude, to offend the Author of so great a blessing.
And then withall he sets before him the danger of returning to his old vomit, threatning him not onely with the forfeiture of the mercy thus miraculously conferred upon him,
And then withal he sets before him the danger of returning to his old vomit, threatening him not only with the forfeiture of the mercy thus miraculously conferred upon him,
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as he did in that of the Jews, the form of whose government was a Theocracy, and the supreme civil Magistrate was but a Vice roy or Deputy to Jehovah, who was their King, who gave them their Political Laws and frequently executed them also upon Offenders with his own hand;
as he did in that of the jews, the from of whose government was a Theocracy, and the supreme civil Magistrate was but a Vice roy or Deputy to Jehovah, who was their King, who gave them their Political Laws and frequently executed them also upon Offenders with his own hand;
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The most inconsiderable and seemingly contingent events, such as the fall of a Sparrow, or the turn of a die, are under the government of Divine Providence.
The most inconsiderable and seemingly contingent events, such as the fallen of a Sparrow, or the turn of a die, Are under the government of Divine Providence.
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If we are punished either by War or Pestilence, we must esteem both our Enemies and the destroying Angel God's Ministers and the Executioners of his just, though fierce, wrath. He makes the creatures his weapons for vengeance on his enemies, Wisd. V. 18.
If we Are punished either by War or Pestilence, we must esteem both our Enemies and the destroying Angel God's Ministers and the Executioners of his just, though fierce, wrath. He makes the creatures his weapons for vengeance on his enemies, Wisdom V. 18.
If the Sea overflow its banks, and drown a Countrey, it's by God's commission that the Ocean enlarges its Territories and swallows up a sinfull Land. If Famine afflict a Nation,
If the Sea overflow its banks, and drown a Country, it's by God's commission that the Ocean enlarges its Territories and Swallows up a sinful Land. If Famine afflict a nation,
If we undergo the miseries of War, and our Enemies prevail over us, we must remember, that it is the sword of the Lord that is in their hands and fills it self with our bloud.
If we undergo the misery's of War, and our Enemies prevail over us, we must Remember, that it is the sword of the Lord that is in their hands and fills it self with our blood.
They shall know that I am the LORD when I put MY SWORD into the hand of the King of Babylon, Ezek. XXX. 25. It is the Lord of hosts that pleads with us by the Sword;
They shall know that I am the LORD when I put MY SWORD into the hand of the King of Babylon, Ezekiel XXX. 25. It is the Lord of hosts that pleads with us by the Sword;
If the Fire consume our dwellings and lay our Cities in Ashes, the Prophet tells us, that God pleads with sinfull flesh by fire as well as by the sword. He sendeth fire upon our Cities and flames to devour our Palaces.
If the Fire consume our dwellings and lay our Cities in Ashes, the Prophet tells us, that God pleads with sinful Flesh by fire as well as by the sword. He sends fire upon our Cities and flames to devour our Palaces.
In short, by whatever hands we suffer, by whatever instruments he pleases to afflict us, we must hear the rod and consider who hath appointed it, Mich. VI. 9. We must acknowledge our sufferings to be from God,
In short, by whatever hands we suffer, by whatever Instruments he Pleases to afflict us, we must hear the rod and Consider who hath appointed it, Mich. VI. 9. We must acknowledge our sufferings to be from God,
2. Whilst we behold God as the Authour of our calamities, we must ascribe them to his Justice, and not forget that the cause of our sufferings is in our selves.
2. While we behold God as the Author of our calamities, we must ascribe them to his justice, and not forget that the cause of our sufferings is in our selves.
For God would not inflict them, did not we both need and deserve them. The wrath of God is never revealed but against the ungodliness and unrighteousness of men.
For God would not inflict them, did not we both need and deserve them. The wrath of God is never revealed but against the ungodliness and unrighteousness of men.
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For no suffering is properly a punishment unless inflicted for Sin. Hence in the language of the Holy Scriptures to bear sin or iniquity signifies to be punished or put to death for it.
For no suffering is properly a punishment unless inflicted for Sin. Hence in the language of the Holy Scriptures to bear since or iniquity signifies to be punished or put to death for it.
When a man is punished for his Sins, he is said to eat the fruit of his ways, Prov. I. 31. to be recompensed according to his deeds and the works of his own hands, Jer. XXV. 14. and to possess his iniquity, Job XIII. 26. All which forms of speech import our sins to be the meritorious and impulsive cause of our calamities.
When a man is punished for his Sins, he is said to eat the fruit of his ways, Curae I. 31. to be recompensed according to his Deeds and the works of his own hands, Jer. XXV. 14. and to possess his iniquity, Job XIII. 26. All which forms of speech import our Sins to be the meritorious and impulsive cause of our calamities.
when he sees it necessary, rebuke and chasten us. Should he not visit our transgressions with the rod, and our iniquity with stripes, we might have just ground to fear that he had utterly taken his loving-kindness from us, and was about to break his Covenant. It will neither consist with the Honour of his Justice and Wisedom,
when he sees it necessary, rebuke and chasten us. Should he not visit our transgressions with the rod, and our iniquity with stripes, we might have just ground to Fear that he had utterly taken his Lovingkindness from us, and was about to break his Covenant. It will neither consist with the Honour of his justice and Wisdom,
They represent him mercifull and gracious, long-suffering and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin.
They represent him merciful and gracious, long-suffering and abundant in Goodness and truth, keeping mercy for thousands, forgiving iniquity, Transgression and since.
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He never goes about to get himself glory in the death of a sinner till he sees the sinner will die, that he is desperate and incorrigible, that he hardens his heart to that degree, that neither gentleness nor severity can work upon him.
He never Goes about to get himself glory in the death of a sinner till he sees the sinner will die, that he is desperate and incorrigible, that he hardens his heart to that degree, that neither gentleness nor severity can work upon him.
Especially if we add this consideration, That the chastisements we bear are for our profit; and though for the present, while we feel the smart of them, afflictions are not joyous, but grievous;
Especially if we add this consideration, That the chastisements we bear Are for our profit; and though for the present, while we feel the smart of them, afflictions Are not joyous, but grievous;
yet, if we improve them duly, and with patience wait their issue, they will bring forth to us the peaceable fruits of Righteousness. As they were intended by our Heavenly Father,
yet, if we improve them duly, and with patience wait their issue, they will bring forth to us the peaceable fruits of Righteousness. As they were intended by our Heavenly Father,
If his judgments teach us Righteousness, and we learn obedience by the things which we have suffered, all their fruit will be to take away our sin, and to make us partakers of his Holiness.
If his Judgments teach us Righteousness, and we Learn Obedience by the things which we have suffered, all their fruit will be to take away our since, and to make us partakers of his Holiness.
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and take to our selves shame, confessing with Azarias, Thou art righteous, O Lord, in all the things thou hast done unto us — according to truth and Judgment didst thou bring all these things upon us, because of our sins.
and take to our selves shame, confessing with Azarias, Thou art righteous, Oh Lord, in all the things thou hast done unto us — according to truth and Judgement didst thou bring all these things upon us, Because of our Sins.
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II. That when God is pleased to remove such Calamities, we are obliged to forsake those Sins for which they were inflicted. Behold, thou art made whole: Sin no more.
II That when God is pleased to remove such Calamities, we Are obliged to forsake those Sins for which they were inflicted. Behold, thou art made Whole: since no more.
What, Sin no more? This is an hard saying, who can hear it? Doth our Saviour oblige us to impossibilities? Doth not Solomon assure us that there is not a just man upon the Earth, that doeth righteousness,
What, since no more? This is an hard saying, who can hear it? Does our Saviour oblige us to impossibilities? Does not Solomon assure us that there is not a just man upon the Earth, that doth righteousness,
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and sinneth not? Eccles. VII. 20. Doth not the Apostle say that, In many things we offend all? James, III. 2. How saith our Saviour then, Sin no more?
and Sinneth not? Eccles. VII. 20. Does not the Apostle say that, In many things we offend all? James, III. 2. How Says our Saviour then, since no more?
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He too well understood our frame, and was too well acquainted with the strength of Tentation and the weakness of frail flesh and bloud, to make spotless innocence necessary to his continuance in that state of health to which he was miraculously restored.
He too well understood our frame, and was too well acquainted with the strength of Tentation and the weakness of frail Flesh and blood, to make spotless innocence necessary to his Continuance in that state of health to which he was miraculously restored.
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But this is the sum and importance of his advice, that upon his recovery he should break off his sinfull course of life, that he should live no longer in habitual and wilfull disobedience, that he should abstain from all crying Sins and such as pull down vengeance on mens heads;
But this is the sum and importance of his Advice, that upon his recovery he should break off his sinful course of life, that he should live no longer in habitual and wilful disobedience, that he should abstain from all crying Sins and such as pull down vengeance on men's Heads;
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This was our Saviour's meaning, and in this sense our Apostle must be understood, 1 John, V. 18. where he saith, he that is born of God sinneth not, i. e.
This was our Saviour's meaning, and in this sense our Apostle must be understood, 1 John, V. 18. where he Says, he that is born of God Sinneth not, i. e.
And when at any time he hath punished a people for them, and afterwards remembring mercy laies aside his rod, he expects that such a people should remove those abominations out of the midst of them.
And when At any time he hath punished a people for them, and afterwards remembering mercy lays aside his rod, he expects that such a people should remove those abominations out of the midst of them.
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when he removes his rod, and again exercises patience and longsuffering towards us, he vouchsafes to make a farther experiment, what effect goodness will have upon us,
when he removes his rod, and again exercises patience and long-suffering towards us, he vouchsafes to make a farther experiment, what Effect Goodness will have upon us,
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and whether it will (at least after severity) lead us to repentance. Though in their prosperity Sinners are too apt to despise the Riches of God's goodness,
and whither it will (At least After severity) led us to Repentance. Though in their Prosperity Sinners Are too apt to despise the Riches of God's Goodness,
So that unless we are more savage and brutish than they, after afflictions we must needs yield to the irresistible force of God's goodness and loving-kindness.
So that unless we Are more savage and brutish than they, After afflictions we must needs yield to the irresistible force of God's Goodness and Lovingkindness.
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Though we had no sense of our deep obligations to his infinite goodness whilst his blessings flowed in a continual and uninterrupted stream from that fountain,
Though we had no sense of our deep obligations to his infinite Goodness while his blessings flowed in a continual and uninterrupted stream from that fountain,
yet since our pipes have been cut off, and bitter waters have flowed instead of sweet and refreshing streams, certainly if God please to remember his old loving-kindness, it will relish the sweeter.
yet since our pipes have been Cut off, and bitter waters have flowed instead of sweet and refreshing streams, Certainly if God please to Remember his old Lovingkindness, it will relish the Sweeten.
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So that when it pleases God to deliver us out of those miseries which our Sins have brought upon us, we are to consider, that we are in a state of Probation, we are upon Tryal. And we are farther under a double obligation to forsake those Sins for which we lately smarted.
So that when it Pleases God to deliver us out of those misery's which our Sins have brought upon us, we Are to Consider, that we Are in a state of Probation, we Are upon Trial. And we Are farther under a double obligation to forsake those Sins for which we lately smarted.
We have the voluntary obligation of our own Vows upon us, and we are bound in point of Gratitude to God to Sin no more. He will esteem the faithfull performance of our Holy Resolutions the most Authentick Evidence of our Thankfulness, and our future Obedience our best Peace-offering. When God hath put an end to his controversie with a land, and vouchsafes yet once more to speak peace to his people, he expects that they should not turn again unto folly.
We have the voluntary obligation of our own Vows upon us, and we Are bound in point of Gratitude to God to since no more. He will esteem the faithful performance of our Holy Resolutions the most Authentic Evidence of our Thankfulness, and our future obedience our best Peace-offering. When God hath put an end to his controversy with a land, and vouchsafes yet once more to speak peace to his people, he expects that they should not turn again unto folly.
but till they cease provoking him there will be no end of their calamities. III. That if upon the removal of such Calamities we do not forsake those Sins for which they were inflicted, we may justly dread forer Judgments.
but till they cease provoking him there will be no end of their calamities. III. That if upon the removal of such Calamities we do not forsake those Sins for which they were inflicted, we may justly dread Forerunner Judgments.
Almighty God in dealing with his sinfull creatures is pleased to observe the method of skilfull Physicians, who begin with the most gentle and easie remedies, searching and cleansing the wound with as little pain as may be to the Patient;
Almighty God in dealing with his sinful creatures is pleased to observe the method of skilful Physicians, who begin with the most gentle and easy remedies, searching and cleansing the wound with as little pain as may be to the Patient;
and when after all they find the malignity and venome of the gangrene is such as no remedies can conquer, they are forced to cut off the incurable member.
and when After all they find the malignity and venom of the gangrene is such as no remedies can conquer, they Are forced to Cut off the incurable member.
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Thus doth God at first exercise the Sinner with gentle corrections, seeming to be not without hope that they may prove strong enough to work his Reformation,
Thus does God At First exercise the Sinner with gentle corrections, seeming to be not without hope that they may prove strong enough to work his Reformation,
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and afterwards did more grievously afflict her by the way of the Sea. As men do not mount per saltum at one leap to the height of all Impiety and Profaneness,
and afterwards did more grievously afflict her by the Way of the Sea. As men do not mount per saltum At one leap to the height of all Impiety and Profaneness,
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A remarkable instance of what hath been said we have in Pharaoh and the Egyptians, who oppressed Israel, and refused to obey the voice of the Lord, who by his Prophets commanded them to let his people go.
A remarkable instance of what hath been said we have in Pharaoh and the egyptians, who oppressed Israel, and refused to obey the voice of the Lord, who by his prophets commanded them to let his people go.
Nor was this a singular case, a particular method wherein God dealt onely with Pharaoh and the Egyptians. For thus he treated his own peculiar people Israel, for whose sake he had sent all those prodigious Plagues on Egypt. When they murmured in the Wilderness, he chastised them several ways.
Nor was this a singular case, a particular method wherein God dealt only with Pharaoh and the egyptians. For thus he treated his own peculiar people Israel, for whose sake he had sent all those prodigious Plagues on Egypt. When they murmured in the Wilderness, he chastised them several ways.
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When they waxed wanton in the Land of Canaan and revolted to Idolatry, he suffered the neighbour Nations to infest their Land, to take their Cities, to defeat their Armies, to oppress them and bring them under Tribute:
When they waxed wanton in the Land of Canaan and revolted to Idolatry, he suffered the neighbour nations to infest their Land, to take their Cities, to defeat their Armies, to oppress them and bring them under Tribute:
but as they returned to their ancient dwellings so did they to their Sins, and continued a stifnecked and rebellious generation, despising the goodness of God, contemning his threatnings, killing his Prophets, crucifying his own Son;
but as they returned to their ancient dwellings so did they to their Sins, and continued a Stiffnecked and rebellious generation, despising the Goodness of God, contemning his threatenings, killing his prophets, crucifying his own Son;
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and having now filled up the measure of their iniquities, God delivered them into the hands of the Romans, who destroyed their Nation, burnt the City and Temple of Jerusalem, rased their foundations,
and having now filled up the measure of their iniquities, God Delivered them into the hands of the Roman, who destroyed their nation, burned the city and Temple of Jerusalem, rased their foundations,
If ye will walk contrary to me, saith the Lord, and will not hearken unto me, I will bring seven times more Plagues upon you, according to your sins. Lev. XXVI. 21. 2. A worse thing happens to a relapsed Sinner when God inflicts sorer and heavier Judgments than before. And this is not unusual.
If you will walk contrary to me, Says the Lord, and will not harken unto me, I will bring seven times more Plagues upon you, according to your Sins. Lev. XXVI. 21. 2. A Worse thing happens to a relapsed Sinner when God inflicts Sorer and Heavier Judgments than before. And this is not unusual.
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Those whom whips will not reform he chastises with Scorpions. If the ordinary instrument of Discipline, the Rod, hath been long used in vain, he whets his glittering Sword, and bends his Bow. He opens his Armory, and ransacks all the Treasures of his Wrath for Instruments of Cruelty and Death, and brings forth the weapons of his Indignation.
Those whom whips will not reform he chastises with Scorpions. If the ordinary Instrument of Discipline, the Rod, hath been long used in vain, he whets his glittering Sword, and bends his Bow. He Opens his Armoury, and ransacks all the Treasures of his Wrath for Instruments of Cruelty and Death, and brings forth the weapons of his Indignation.
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Or, which is worse than the severest Temporal calamity that can befall men, he gives them up to a Reprobate sense, because they have (as the Prophet speaks) a revolting and rebellious heart.
Or, which is Worse than the Severest Temporal calamity that can befall men, he gives them up to a Reprobate sense, Because they have (as the Prophet speaks) a revolting and rebellious heart.
he abandons them to their own lusts, resolving to strike them no more, that he will cause his fury towards them to rest, and that his Jealousie shall depart from them, that he will be quiet, and be angry no more, Ezek. XVI. 42.
he abandons them to their own Lustiest, resolving to strike them no more, that he will cause his fury towards them to rest, and that his Jealousy shall depart from them, that he will be quiet, and be angry no more, Ezekiel XVI. 42.
3. A worse thing happens to revolting Sinners when God inflicts punishments for a worse purpose, not for the Sinner's reformation, but for his own honour.
3. A Worse thing happens to revolting Sinners when God inflicts punishments for a Worse purpose, not for the Sinner's Reformation, but for his own honour.
nor yet intervals of mercy produce fruits meet for repentance, there is all the reason in the world for Sinners to expect in some or other of the forementioned ways they shall feel sadder effects of God's displeasure.
nor yet intervals of mercy produce fruits meet for Repentance, there is all the reason in the world for Sinners to expect in Some or other of the forementioned ways they shall feel sadder effects of God's displeasure.
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For this reason relapsed Sinners will need to repeat their bitter potions the oftner, and the dose must be increased in proportion to the malignity of the disease, ease,
For this reason relapsed Sinners will need to repeat their bitter potions the oftener, and the dose must be increased in proportion to the malignity of the disease, ease,
Repeated Sin contracts a deeper guilt, and all mitigating pleas are insignificant, when crimes become habitual, especially under the circumstances of the person in my Text. When men sin on after great Judgments and great Deliverances, it is an argument of great Presumption and Malice;
Repeated since contracts a Deeper guilt, and all mitigating pleasant Are insignificant, when crimes become habitual, especially under the Circumstances of the person in my Text. When men sin on After great Judgments and great Deliverances, it is an argument of great Presumption and Malice;
It is recorded by the Psalmist as an aggravation of the stupid perverseness of the Israelites; That they understood not God's wonders in Egypt, that they remembred not the multitude of his mercies;
It is recorded by the Psalmist as an aggravation of the stupid perverseness of the Israelites; That they understood not God's wonders in Egypt, that they remembered not the multitude of his Mercies;
The repetition is an emphatical aggravation of their Ingratitude, Even at the red Sea, through which God had just before miraculously opened them a safe and dry passage, where he had destroyed their enemies before their eyes,
The repetition is an emphatical aggravation of their Ingratitude, Even At the read Sea, through which God had just before miraculously opened them a safe and dry passage, where he had destroyed their enemies before their eyes,
When the hand of the Lord hath been lifted up against the wicked but they will not see it, and afterwards favour hath been shewn them, but they will not learn righteousness, it is an argument that they offend of malicious Wickedness, and are not onely unworthy but uncapable of mercy.
When the hand of the Lord hath been lifted up against the wicked but they will not see it, and afterwards favour hath been shown them, but they will not Learn righteousness, it is an argument that they offend of malicious Wickedness, and Are not only unworthy but uncapable of mercy.
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In Conclusion, when neither Judgments nor Mercies will work reformation, and men presume to Sin on against all sorts of admonitions and obligations to Sin no more, what can such wretched creatures expect,
In Conclusion, when neither Judgments nor mercies will work Reformation, and men presume to since on against all sorts of admonitions and obligations to since no more, what can such wretched creatures expect,
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and though they were spoken to the impotent man alone, yet were intended for the admonition of us all, who are in circumstances exactly parallel with his.
and though they were spoken to the impotent man alone, yet were intended for the admonition of us all, who Are in Circumstances exactly parallel with his.
and considering the happy change of the State of this eminent City, since the appointment of this Anniversary Fast, I may say we are in the Temple upon a much like occasion.
and considering the happy change of the State of this eminent city, since the appointment of this Anniversary Fast, I may say we Are in the Temple upon a much like occasion.
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She lies no longer on ruinous heaps, the Scorn and Derision of her Enemies, but she is risen as a Phoenix out of her Ashes, the astonishing joy of her friends,
She lies no longer on ruinous heaps, the Scorn and Derision of her Enemies, but she is risen as a Phoenix out of her Ashes, the astonishing joy of her Friends,
For though the calamitous effects of the Fire be well nigh worn off, yet whilst our Sins which kindled it remain, they will afford us perpetual cause of Fasting,
For though the calamitous effects of the Fire be well High worn off, yet while our Sins which kindled it remain, they will afford us perpetual cause of Fasting,
When we reflect and see what destruction they have already wrought in this Land and City, who among us hath so hard a heart as not to melt into Tears? And when we forecast what farther and greater Calamities we have reason to apprehend from them, is not the dreadfull prospect enough to make our hearts tremble and melt within us like wax? What is onely intimated in the case of the Paralytick is a notorious truth in ours, Our Sins were the cause of the Fire.
When we reflect and see what destruction they have already wrought in this Land and city, who among us hath so hard a heart as not to melt into Tears? And when we forecast what farther and greater Calamities we have reason to apprehend from them, is not the dreadful prospect enough to make our hearts tremble and melt within us like wax? What is only intimated in the case of the Paralytic is a notorious truth in ours, Our Sins were the cause of the Fire.
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We confess it in the Publick Office of the Day, we have erected a Pillar of Infamy in the midst of our City, to be an everlasting memorial of the dreadfull Judgments of God,
We confess it in the Public Office of the Day, we have erected a Pillar of Infamy in the midst of our city, to be an everlasting memorial of the dreadful Judgments of God,
For never were there more visible tokens of the just Vengeance of God, than in the Fire of London. Those circumstances which we are too prone to call accidents, that concurred to the spreading of the Fire, shew the Providence of that God whom we had provoked.
For never were there more visible tokens of the just Vengeance of God, than in the Fire of London. Those Circumstances which we Are too prove to call accidents, that concurred to the spreading of the Fire, show the Providence of that God whom we had provoked.
And neither strong East-winds nor the famous Popish or French Fire-balls carried on the Fire so much as the Trains our Sins had laid in all quarters of the City,
And neither strong Eastwinds nor the famous Popish or French Fireballs carried on the Fire so much as the Trains our Sins had laid in all quarters of the city,
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Having so severely smarted for our Faults already, methinks we should be well disposed to receive our Saviour's advice, Sin no more. One would think our sad experience should afford us some security against suffering again in the same way, and on the same account.
Having so severely smarted for our Faults already, methinks we should be well disposed to receive our Saviour's Advice, since no more. One would think our sad experience should afford us Some security against suffering again in the same Way, and on the same account.
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and shall we be more irrational than Brutes, and suffer our selves to be often overtaken with the same Faults? Oh that we could be blest with so happy a sight as that Reformation one might reasonably expect, that either so heavy a Judgment as the Fire,
and shall we be more irrational than Brutes, and suffer our selves to be often overtaken with the same Faults? O that we could be blessed with so happy a sighed as that Reformation one might reasonably expect, that either so heavy a Judgement as the Fire,
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This is a Nation that obeyeth not the voice of the Lord, neither receiveth Correction, Jer. VII. 28. How little influence had this sore Judgment upon us? Did those of us that escaped that Plague repent of their Sins? Did the Fir-tree howle because the Cedar was fallen,
This is a nation that Obeyeth not the voice of the Lord, neither receives Correction, Jer. VII. 28. How little influence had this soar Judgement upon us? Did those of us that escaped that Plague Repent of their Sins? Did the Fir-tree howl Because the Cedar was fallen,
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or the Oaks of Bashan for the Forest of the Vintage? Did our lesser Cities and neighbouring Places take warning by this Calamity of our Metropolis? No sure,
or the Oaks of Bashan for the Forest of the Vintage? Did our lesser Cities and neighbouring Places take warning by this Calamity of our Metropolis? No sure,
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How many here, as Salvian observes at Triers, lay drunk up and down in the warm ruines? How did we ruffle it in rich Silks, Lace and all sorts of bravery,
How many Here, as Salvian observes At Triers, lay drunk up and down in the warm ruins? How did we ruffle it in rich Silks, Lace and all sorts of bravery,
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and the poor remainders of it were black and disfigured by the Fire, when which way soever we turned our eyes, we could not avoid observing our desolations,
and the poor remainders of it were black and disfigured by the Fire, when which Way soever we turned our eyes, we could not avoid observing our desolations,
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But alas, is not the contrary evident? Doth not Prosperity make us proud and wanton? Have we not with Jesurun waxed fat and kicked, have we not forsook the God that made us,
But alas, is not the contrary evident? Does not Prosperity make us proud and wanton? Have we not with Jeshurun waxed fat and Kicked, have we not forsook the God that made us,
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and lightly esteemed the Rock of our Salvation? How have we in the midst of God's blessings forgotten all Sobriety and Gratitude, forgotten both God and our selves? The lucid Intervals of mercy have not brought us into our right minds,
and lightly esteemed the Rock of our Salvation? How have we in the midst of God's blessings forgotten all Sobriety and Gratitude, forgotten both God and our selves? The lucid Intervals of mercy have not brought us into our right minds,
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Nay, as it is observed of Pharaoh, the onely use we have made of that respite we have had between Judgments, hath been like Wrestlers, to take breath, to recover spirits and strength for a fresh combat with Heaven,
Nay, as it is observed of Pharaoh, the only use we have made of that respite we have had between Judgments, hath been like Wrestlers, to take breath, to recover spirits and strength for a fresh combat with Heaven,
If the Fire drave out the unclean Spirit that haunted our old buildings, he seems to be now returned with seven other evil Spirits more wicked than himself,
If the Fire drave out the unclean Spirit that haunted our old buildings, he seems to be now returned with seven other evil Spirits more wicked than himself,
For our Impiety and Contempt of God is greater than ever, our Pride and Vanity prodigious, our Luxury and Debauchery hath outstript all examples of former ages,
For our Impiety and Contempt of God is greater than ever, our Pride and Vanity prodigious, our Luxury and Debauchery hath outstripped all Examples of former ages,
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Have not Oppression, Deceit and Perjury overspread us? And may not that be said of London that the Prophet spake of Gilead, It is a City of them that work iniquity,
Have not Oppression, Deceit and Perjury overspread us? And may not that be said of London that the Prophet spoke of Gilead, It is a city of them that work iniquity,
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and is polluted with bloud? Are not Adultery and Whoredom esteemed so venial Sins, that they are seldom chastised with greater severity than a smile? Is not the cry of Sins gone up to Heaven,
and is polluted with blood? are not Adultery and Whoredom esteemed so venial Sins, that they Are seldom chastised with greater severity than a smile? Is not the cry of Sins gone up to Heaven,
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God speaks thus to Judah. Thou that hast judged thy Sisters [ Samaria and Sodom ] bear thine own shame for thy sins which thou hast committed more abominable than they:
God speaks thus to Judah. Thou that hast judged thy Sisters [ Samaria and Sodom ] bear thine own shame for thy Sins which thou hast committed more abominable than they:
be confounded and bear thy shame, in that thou hast justified thy sisters, Ezek. XVI. 52. Is not this discourse very applicable to us? May not God thus reproach us, You have judged your Sister Rome, but have equalled if not outdone her abominations.
be confounded and bear thy shame, in that thou hast justified thy Sisters, Ezekiel XVI. 52. Is not this discourse very applicable to us? May not God thus reproach us, You have judged your Sister Room, but have equaled if not outdone her abominations.
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Are there Jesuits among the Papists, so are there among us, if agreement with them in their worst principles and practices may intitle men to the Name who want almost nothing else but the Order and Habit? Are their Jesuits dangerous Incendiaries? so are ours.
are there Jesuits among the Papists, so Are there among us, if agreement with them in their worst principles and practices may entitle men to the Name who want almost nothing Else but the Order and Habit? are their Jesuits dangerous Incendiaries? so Are ours.
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Do they make Oaths and Sacraments the Bonds of iniquity, the Seals of secrecy in their hellish designs? ours are not very unlike them, who conceal as hellish Treasons, contrary to their Oaths to discover them;
Do they make Oaths and Sacraments the Bonds of iniquity, the Seals of secrecy in their hellish designs? ours Are not very unlike them, who conceal as hellish Treasons, contrary to their Oaths to discover them;
Do they at Rome propagate Religion by Assassination and Massacres? there have been also those among us who stuck at neither for the accomplishment of their Devilish Plots.
Do they At Room propagate Religion by Assassination and Massacres? there have been also those among us who stuck At neither for the accomplishment of their Devilish Plots.
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And though they do not canonize or saint Traitours as the Pope doth, they dub them HEROES, and ASSERTORS of RELIGION and LIBERTY; which poor reward may for ought I know animate our Zealots to as desperate attempts,
And though they do not canonise or saint Traitors as the Pope does, they dub them HEROES, and ASSERTORS of RELIGION and LIBERTY; which poor reward may for ought I know animate our Zealots to as desperate attempts,
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When I consider what zeal for the Purity of Religion these men pretend, that they are for purer Congregations not onely than the Roman, but even the best reformed Churches;
When I Consider what zeal for the Purity of Religion these men pretend, that they Are for Purer Congregations not only than the Roman, but even the best reformed Churches;
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that they would be thought Reformatissimi, the most sincere, most zealous, nay the onely Protestants in the Nation, these pretences aggravate their crimes beyond those of Romish Traytors.
that they would be Thought Reformatissimi, the most sincere, most zealous, nay the only Protestants in the nation, these pretences aggravate their crimes beyond those of Romish Traitors.
when nothing but desolation presented it self to our view, and thousands lay in the Fields, a man would have thought London was as miserable as it could be made.
when nothing but desolation presented it self to our view, and thousands lay in the Fields, a man would have Thought London was as miserable as it could be made.
But when I behold the universal Corruption of manners, the Debauchery, the Uncleanness, Profaneness and other abominations which are committed in it, without shame,
But when I behold the universal Corruption of manners, the Debauchery, the Uncleanness, Profaneness and other abominations which Are committed in it, without shame,
when I see how factious, heady and ungovernable men are, I must needs profess, that in all its present Splendour I look upon the condition of this City to be worse than when it lay in ruines.
when I see how factious, heady and ungovernable men Are, I must needs profess, that in all its present Splendour I look upon the condition of this city to be Worse than when it lay in ruins.
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For this solemn Anniversary Humiliation is dwindled into almost nothing, saving (I am loth to say the Pomp, I hope 'tis the Devotion of) this Great Appearance. How do many flie the Penance of this Fast,
For this solemn Anniversary Humiliation is dwindled into almost nothing, Saving (I am loath to say the Pomp, I hope it's the Devotion of) this Great Appearance. How do many fly the Penance of this Fast,
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and entertain themselves with all sorts of Pleasures at their Country-Houses? On this day when the Lord of Hoasts calls us to weeping and mourning, there is nothing but joy and mirth eating Flesh and drinking Wine.
and entertain themselves with all sorts of Pleasures At their Country-Houses? On this day when the Lord of Hosts calls us to weeping and mourning, there is nothing but joy and mirth eating Flesh and drinking Wine.
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I should not have mentioned this to this Honourable Auditory, but that I have my self with some trouble and concern observed it to be the Practice of many grave and eminent Citizens.
I should not have mentioned this to this Honourable Auditory, but that I have my self with Some trouble and concern observed it to be the Practice of many grave and eminent Citizens.
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In one sense they will never forget the Fire, they will tell you they feel it yet in their Estates, they will with the impotent man as St. Chrysostome speaks, NONLATINALPHABET tell tragical Stories of their losses, how many hundreds and thousands they are the worse for it,
In one sense they will never forget the Fire, they will tell you they feel it yet in their Estates, they will with the impotent man as Saint Chrysostom speaks, tell tragical Stories of their losses, how many hundreds and thousands they Are the Worse for it,
The measure of our iniquities seems to be well nigh filled up, and unless a speedy and general Reformation appease the wrath of God, it will be too great a favour for us to expect that he should smite us any more for our Correction, we must look for some worse thing than either Plague or Fire or any other of those Judgments that have hitherto come upon us.
The measure of our iniquities seems to be well High filled up, and unless a speedy and general Reformation appease the wrath of God, it will be too great a favour for us to expect that he should smite us any more for our Correction, we must look for Some Worse thing than either Plague or Fire or any other of those Judgments that have hitherto come upon us.
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The Lord might have devoted London as he did Jericho, and have laid a Curse upon the man, who should have presumed to lay the first Stone of its New-Buildings.
The Lord might have devoted London as he did Jericho, and have laid a Curse upon the man, who should have presumed to lay the First Stone of its New-Buildings.
Have ye nothing worse to fear? hath not God by a miracle of mercy newly discovered and delivered us from a greater danger? There wanted onely the PERMISSION of HEAVEN to have brought a worse thing upon us.
Have you nothing Worse to Fear? hath not God by a miracle of mercy newly discovered and Delivered us from a greater danger? There wanted only the PERMISSION of HEAVEN to have brought a Worse thing upon us.
For HELL was ready to BREAK LOOSE again upon us with more Barbarous fury than ever, In the Murther of our KING and his Royal Brother, in the Assassination of the Publick Ministers of State,
For HELL was ready to BREAK LOSE again upon us with more Barbarous fury than ever, In the Murder of our KING and his Royal Brother, in the Assassination of the Public Ministers of State,
Had not God by his wonderfull Providence prevented them, the Combustions of Eighty three, might have proved more fatal to the City and Nation than the Flames of Sixty six.
Had not God by his wonderful Providence prevented them, the Combustions of Eighty three, might have proved more fatal to the city and nation than the Flames of Sixty six.
as he did to the Impotent man in my Text, Sin no more. And if we can be but so wise and happy as to receive his Admonition, we are secure from the Threatning that follows it, Lest a worse thing come unto thee.
as he did to the Impotent man in my Text, since no more. And if we can be but so wise and happy as to receive his Admonition, we Are secure from the Threatening that follows it, Lest a Worse thing come unto thee.
Let me then beseech you, Brethren, in Christ's stead, both by the Judgments and mercies of the Lord, be reconciled to God. As ye desire the continuance of his blessings,
Let me then beseech you, Brothers, in Christ's stead, both by the Judgments and Mercies of the Lord, be reconciled to God. As you desire the Continuance of his blessings,
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Jer. VI. 28. Iis ipsis quibus coercebantur plagis scelera crescebant; ut putares, poenam ipsam criminum quasi matrem esse vitiorum, Salv. de Gub. l. 6.
Jer. VI. 28. Iis Ipse quibus coercebantur plagis scelera crescebant; ut putares, poenam ipsam crimen quasi matrem esse Vitiorum, Salvation de Gub. l. 6.
Neque ullam penitus Romani orbis aut Romani nominis portionem, quamlibèt graviter plagis coelestibus caesam unquam fuisse correctam. Salvian. de Gub. l. 6.
Neque ullam penitus Romani Orbis Or Romani Nominis portionem, quamlibèt Graviter plagis coelestibus caesam unquam Fuisse correctam. Salvian. de Gub. l. 6.
Quievit parumper Inimicorum audacia, nec tamen nostrorum malitia. Recesserant hostes à civibus nec cives à suis sceleribus, Gildas de Excid. Britan. NONLATINALPHABET, &c. Philo in vita Mosis.
Quievit parumper Enemies audacia, nec tamen nostrorum malitia. Recesserant hosts à civibus nec cives à suis sceleribus, Gildas de Exceed. Britain, etc. Philo in vita Moses.
Non tam maenium subversione, domorúmque exustione Civitas perire dicenda est, quàm justitiae exterminio, & morum corruptione. Nic. de Clemangiis Ep. 101.
Non tam maenium subversion, domorúmque exustione Civitas perire dicenda est, quàm justitiae exterminio, & morum corruption. Nicaragua de Clemangiis Epistle 101.
