Lamentation, mourning, and woe sighed forth in a sermon preached in the parish-church of St. Martin in the Fields, on the 9th day of September : being the next Lords-day after the dismal fire in the city of London / by Nath. Hardy ...
and as goads, to make a deep impression upon the Auditors, but then especially when they are fitted to the season. Such is this Scripture I have now read, seasonable; ey (be it spoken with submission to the Divine appointment) too seasonable,
and as goads, to make a deep impression upon the Auditors, but then especially when they Are fitted to the season. Such is this Scripture I have now read, seasonable; ey (be it spoken with submission to the Divine appointment) too seasonable,
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whil'st that late dismal Conflagration of our Neighbour City calls upon, nay, crieth aloud to us all to tread in the footsteps of our Saviours deportment toward Jerusalem, Who when he came near, beheld the City, and wept over it.
whilst that late dismal Conflagration of our Neighbour city calls upon, nay, cries aloud to us all to tread in the footsteps of our Saviors deportment towards Jerusalem, Who when he Come near, beheld the city, and wept over it.
Here our Evangelist saith of Christ, what he did piously, Venit, Vidit, Flevit, He came, He saw, He wept: And these three acts of Christ, are the three parts of the Text.
Here our Evangelist Says of christ, what he did piously, Venit, Vidit, Flevit, He Come, He saw, He wept: And these three acts of christ, Are the three parts of the Text.
These three did one make way for the other, He came near that he might behold, and beholding he weepeth. Indeed the last is the principal, to which the two other are preparatory; and therefore passing through these, I shall chiefly insist upon that.
These three did one make Way for the other, He Come near that he might behold, and beholding he weeps. Indeed the last is the principal, to which the two other Are preparatory; and Therefore passing through these, I shall chiefly insist upon that.
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I. The first act here mentioned, is Christs coming near. Appropinquation is a local motion, wherein there is terminus à quo, a place from which we depart; and terminus ad quem, a place to which we draw near, and this is here affirmed concerning Christ.
I. The First act Here mentioned, is Christ coming near. Appropinquation is a local motion, wherein there is terminus à quo, a place from which we depart; and terminus ad Whom, a place to which we draw near, and this is Here affirmed Concerning christ.
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To what purpose else those various peregrinations of our Saviour, who, as St. Peter saith, Went about doing good, if he could at once have been in those several places whither he went.
To what purpose Else those various Peregrinations of our Saviour, who, as Saint Peter Says, Went about doing good, if he could At once have been in those several places whither he went.
since he must be there still; so that it were easie from this Scripture, to confute the Multipresence of the Romanists, and Omnipresence of the Lutherans: But Controversies ill befit the Pulpit at any time, especially in such a dolorous time as this,
since he must be there still; so that it were easy from this Scripture, to confute the Multipresence of the Romanists, and Omnipresence of the Lutherans: But Controversies ill befit the Pulpit At any time, especially in such a dolorous time as this,
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and it is St. Pauls question, intending a Negation, and thereby a confirmation of the Dehortation, What fellowship hath righteousness with unrighteousness? what communion hath light with darkness? and what concord hath Christ with Belial? But we must know,
and it is Saint Paul's question, intending a Negation, and thereby a confirmation of the Dehortation, What fellowship hath righteousness with unrighteousness? what communion hath Light with darkness? and what concord hath christ with Belial? But we must know,
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1. On the one hand, That as the Historian saith of the River Dee in Wales, that it passeth through a Lake called Pimble Meere, but mingleth not with its waters; or as the Fish, which remaineth fresh, notwithstanding it doth not only swim, but suck in the salt water:
1. On the one hand, That as the Historian Says of the River Dee in Wales, that it passes through a Lake called Pimble Mere, but mingleth not with its waters; or as the Fish, which remains fresh, notwithstanding it does not only swim, but suck in the salt water:
Accordingly we find him in the subsequent Verses, reproving their Iniquity, and foretelling their Calamity; which he could not have done, had he not come near to them;
Accordingly we find him in the subsequent Verses, reproving their Iniquity, and foretelling their Calamity; which he could not have done, had he not come near to them;
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and it is not only lawful, but expedient for men of God to converse with that people to whom they are sent, though never so wicked. Indeed since it is not with us, as it was with Christ; He was not, but we are too capable of Infection; and more apt to receive evil, than do good; we have therefore the greater need to be watchful and circumspect: But since the whole need not the Physitian, but the sick; those who are appointed by God to be the Physitians of Souls, not only may, but ought upon just occasion offered, to draw nigh, and visit the most desperate Patients: But,
and it is not only lawful, but expedient for men of God to converse with that people to whom they Are sent, though never so wicked. Indeed since it is not with us, as it was with christ; He was not, but we Are too capable of Infection; and more apt to receive evil, than do good; we have Therefore the greater need to be watchful and circumspect: But since the Whole need not the physician, but the sick; those who Are appointed by God to be the Physicians of Souls, not only may, but ought upon just occasion offered, to draw High, and visit the most desperate Patients: But,
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Thus ought we to run all hazards in the discharge of our duty. It was a great crime in Jonah to flee to Tarshish, when he was sent by God to Nineveh: And it was a singular fortitude in St. Paul, to go to those places whither he was sent, though he knew that bonds and afflictions did abide him in every City. We must not needlesly put our selves upon dangers, nor can we take comfort in such sufferings.
Thus ought we to run all hazards in the discharge of our duty. It was a great crime in Jonah to flee to Tarshish, when he was sent by God to Nineveh: And it was a singular fortitude in Saint Paul, to go to those places whither he was sent, though he knew that bonds and afflictions did abide him in every city. We must not needlessly put our selves upon dangers, nor can we take Comfort in such sufferings.
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but as Luther, when cited to Wormes to answer for himself (though much disswaded by his Friends) resolved to go thither, though all the Tiles of the houses were Devils:
but as Luther, when cited to Worms to answer for himself (though much dissuaded by his Friends) resolved to go thither, though all the Tiles of the houses were Devils:
So ought we to encounter with all perils, not fearing to follow Gods call, be the danger never so great; upon which account it was that Christ came near to Ierusalem.
So ought we to encounter with all perils, not fearing to follow God's call, be the danger never so great; upon which account it was that christ Come near to Ierusalem.
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He was as a Prophet, so a Priest, and such a Priest as was to offer himself a Sacrifice. Now all Sacrifices were to be offered at Jerusalem, that being the place which God had chosen for that end; and therefore the time of his offering up being at hand, he cometh near to Ierusalem, and coming near,
He was as a Prophet, so a Priest, and such a Priest as was to offer himself a Sacrifice. Now all Sacrifices were to be offered At Jerusalem, that being the place which God had chosen for that end; and Therefore the time of his offering up being At hand, he comes near to Ierusalem, and coming near,
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The Person here spoken of being God-man, might be said to behold the City at this time with an humane and a divine eye. Or if you conceive him here spoken of only as Man; He beheld the City with an eye of sense, and an eye of Prophesie. With his bodily eyes he beheld the City, as those did, who speaking of the Temple, said, What goodly stones are here? He saw a beautiful City environed with strong Walls, adorned with a magnificent Temple, and other stately Fabricks, replenished with wealthy Citizens, and furnished with all manner of Conveniencies: But with the eye of his mind enlightned by Divine Revelation, he saw this City encompassed with malicious Enemies, the Walls sacked, Houses burnt, Inhabitants slain, and not one of those goodly stones left upon another. Yea, all this,
The Person Here spoken of being God-man, might be said to behold the city At this time with an humane and a divine eye. Or if you conceive him Here spoken of only as Man; He beheld the city with an eye of sense, and an eye of Prophesy. With his bodily eyes he beheld the city, as those did, who speaking of the Temple, said, What goodly stones Are Here? He saw a beautiful city environed with strong Walls, adorned with a magnificent Temple, and other stately Fabrics, replenished with wealthy Citizens, and furnished with all manner of Conveniences: But with the eye of his mind enlightened by Divine Revelation, he saw this city encompassed with malicious Enemies, the Walls sacked, Houses burned, Inhabitants slave, and not one of those goodly stones left upon Another. Yea, all this,
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but NONLATINALPHABET, necessary, but casual are at once obvious: But yet there were men of God to whom he was pleased to impart the knowledge of what was to come to pass, according to that of Amos, Surely the Lord God will do nothing,
but, necessary, but casual Are At once obvious: But yet there were men of God to whom he was pleased to impart the knowledge of what was to come to pass, according to that of Amos, Surely the Lord God will do nothing,
and therefore those who pretend upon the account of any extraordinary inspiration to foresee and foretell the ruine of places, are to be looked upon either as Subtle-headed Impostors, or at best, Giddy-headed Zelots. Nor are we to give any greater regard to our Prognosticating Astrologers, who presume to read that in the Stars, which God never wrote there;
and Therefore those who pretend upon the account of any extraordinary inspiration to foresee and foretell the ruin of places, Are to be looked upon either as Subtle-headed Impostors, or At best, Giddy-headed Zealots. Nor Are we to give any greater regard to our Prognosticating Astrologers, who presume to read that in the Stars, which God never wrote there;
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How fallible, conjectural, and uncertain that Fore knowledge is which they have by this means, appeareth not only in that the Events which they foretell do oft-times prove contrary, but that as to the most remarkable accidents which befall (such as the late dismal Conflagration) they are usually silent.
How fallible, conjectural, and uncertain that Before knowledge is which they have by this means, appears not only in that the Events which they foretell do ofttimes prove contrary, but that as to the most remarkable accidents which befall (such as the late dismal Conflagration) they Are usually silent.
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And yet (my Beloved) God hath not left us altogether destitute of means whereby we may at least probably foresee misery and calamity coming upon the places where we live.
And yet (my beloved) God hath not left us altogether destitute of means whereby we may At least probably foresee misery and calamity coming upon the places where we live.
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The prudent man (saith Solomon once and again) foreseeth the evil, and in this respect his eyes are said to be in his head, the upper part of his body;
The prudent man (Says Solomon once and again) Foreseeth the evil, and in this respect his eyes Are said to be in his head, the upper part of his body;
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For since (as St. Peter saith) of the Cities of Sodom and Gomorrah, it is no less true of the rest, that they were made an ensample to them who should after live ungodly, we may hence infer, That though not the same,
For since (as Saint Peter Says) of the Cities of Sodom and Gomorrah, it is no less true of the rest, that they were made an ensample to them who should After live ungodly, we may hence infer, That though not the same,
yet some Calamity or other will befall wicked places now, as well as then; and, 3. Lastly, By observing the method of Divine dispensation in his Iudgments.
yet Some Calamity or other will befall wicked places now, as well as then; and, 3. Lastly, By observing the method of Divine Dispensation in his Judgments.
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How usually he first striveth with Mercies, then with Judgments; how he giveth warning first, and then striketh; how he proceeds from corrective, to destructive punishments;
How usually he First striveth with mercies, then with Judgments; how he gives warning First, and then striketh; how he proceeds from corrective, to destructive punishments;
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But alas, such is our Iniquity, as well as Infelicity, we will not believe till we feel, nor see till it is too late to avoid; and then we sigh forth the Fools language, Non putâram, I did not think this mischief would have come.
But alas, such is our Iniquity, as well as Infelicity, we will not believe till we feel, nor see till it is too late to avoid; and then we sighs forth the Fools language, Non putâram, I did not think this mischief would have come.
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It is not unfitly observed, that we read often of Christs tears, but never of his laughter. Holcot reckons up seven times of his weeping, at his Birth, Circumcision, for Judas, Lazarus, over Jerusalem, in the Garden, and on the Cross. It is not improbable, but that,
It is not unfitly observed, that we read often of Christ tears, but never of his laughter. Holcot reckons up seven times of his weeping, At his Birth, Circumcision, for Judas, Lazarus, over Jerusalem, in the Garden, and on the Cross. It is not improbable, but that,
but neither of these are mentioned in Holy Writ. It is said indeed in respect of Judas, he was troubled in spirit, not that he wept, though not improbably that trouble might express it self by weeping. Three times are expressed, That for Lazarus by one Evangelist, St. John; This over Ierusalem by another, St. Luke; The other is mentioned by no Evangelist,
but neither of these Are mentioned in Holy Writ. It is said indeed in respect of Judas, he was troubled in Spirit, not that he wept, though not improbably that trouble might express it self by weeping. Three times Are expressed, That for Lazarus by one Evangelist, Saint John; This over Ierusalem by Another, Saint Lycia; The other is mentioned by no Evangelist,
but the Apostle St. Paul in his Epistle to the Hebrews, and yet whether those tears refer to the Garden, or the Cross, or both, is a question; It is very likely, he who sweat drops of blood, at the same time shed tears; and it as likely that his prayers on the Cross were accompanied with tears: it is certain, in the one place or other, or both, he wept; His tears for Lazarus, were the tears of a Friend; Those on the Cross, the tears of a Priest; These over Ierusalem, the tears of a Prophet; for as a Prophet he beheld Ierusalems ruine, and beholding, weepeth.
but the Apostle Saint Paul in his Epistle to the Hebrews, and yet whither those tears refer to the Garden, or the Cross, or both, is a question; It is very likely, he who sweat drops of blood, At the same time shed tears; and it as likely that his Prayers on the Cross were accompanied with tears: it is certain, in the one place or other, or both, he wept; His tears for Lazarus, were the tears of a Friend; Those on the Cross, the tears of a Priest; These over Ierusalem, the tears of a Prophet; for as a Prophet he beheld Ierusalems ruin, and beholding, weeps.
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He confirmed by his pattern all those Beatitudes which he preached in his Sermon: He was meek, and poor in spirit, pure and merciful, the great Peacemaker, and a Sufferer for Righteousness sake; and that he was a Mourner, appeareth here by his weeping.
He confirmed by his pattern all those Beatitudes which he preached in his Sermon: He was meek, and poor in Spirit, pure and merciful, the great Peacemaker, and a Sufferer for Righteousness sake; and that he was a Mourner, appears Here by his weeping.
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but reality. A Phantasm cannot weep, a Picture cannot grieve; so that from hence, we may infer a strong argument against the Apollinarian Hereticks, who imagined, that Christ had but an imaginary body: Nor doth this only argue him a Man, but such a Man as was NONLATINALPHABET, subject to the same passions with us.
but reality. A Phantasm cannot weep, a Picture cannot grieve; so that from hence, we may infer a strong argument against the Apollinarian Heretics, who imagined, that christ had but an imaginary body: Nor does this only argue him a Man, but such a Man as was, Subject to the same passion with us.
Tears are not only indices naturae, but doloris, testimonies of humane nature; but of humane passion, particularly that of grief and sorrow, whence it followeth.
Tears Are not only indices naturae, but doloris, testimonies of humane nature; but of humane passion, particularly that of grief and sorrow, whence it follows.
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That the passions of the mind are not in themselves sinful, else the holy and undefiled Jesus who knew no sin (to wit, experimentally and practically) could not have been subject to them.
That the passion of the mind Are not in themselves sinful, Else the holy and undefiled jesus who knew no since (to wit, experimentally and practically) could not have been Subject to them.
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The truth is, they are very apt (like the wind, to be boystrous, on in a wrong corner) to exceed in their measure, or err in their object, and so degenerate into sins and vices; love into lust, anger into rage, and grief into impatiency: But in themselves they are not sinful, as being the products of Nature, not of the corruption of it.
The truth is, they Are very apt (like the wind, to be boisterous, on in a wrong corner) to exceed in their measure, or err in their Object, and so degenerate into Sins and vices; love into lust, anger into rage, and grief into impatiency: But in themselves they Are not sinful, as being the products of Nature, not of the corruption of it.
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That stoical precept of putting off humane affections, as it is impossible, so it is not necessary were in possible. We need not banish, but only imprison our passions; not extirpate, but regulate them;
That stoical precept of putting off humane affections, as it is impossible, so it is not necessary were in possible. We need not banish, but only imprison our passion; not extirpate, but regulate them;
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Besides, this Notion of the Who in my Text as to his being a Man, and that subject to passion, I must not forget to mind you that he was a Prophet, a Man of God; and being to utter a sad message, delivers it with tears. The Priests and Prophets of the Lord are resembled to eyes, and those eyes said to be like the Fish-pools of Heshbon, to note that they should be watry eyes distilling with tears, in which respect, among the many Ceremonies of the Romish Ordination,
Beside, this Notion of the Who in my Text as to his being a Man, and that Subject to passion, I must not forget to mind you that he was a Prophet, a Man of God; and being to utter a sad message, delivers it with tears. The Priests and prophets of the Lord Are resembled to eyes, and those eyes said to be like the Fish-pools of Heshbon, to note that they should be watery eyes distilling with tears, in which respect, among the many Ceremonies of the Romish Ordination,
an Handkerchief is given to the person ordained for wiping away those tears which should continually run down. Indeed tears well become us in all our Offices. Do we pray for the people? our prayers and tears do well together.
an Handkerchief is given to the person ordained for wiping away those tears which should continually run down. Indeed tears well become us in all our Offices. Do we pray for the people? our Prayers and tears do well together.
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Do we instruct the ignorant, or comfort the dejected, or reprove the sinner, or threaten the obstinate! we should express our pity by our tears. Many walk (saith S. Paul) of whom I have told you often,
Do we instruct the ignorant, or Comfort the dejected, or reprove the sinner, or threaten the obstinate! we should express our pity by our tears. Many walk (Says S. Paul) of whom I have told you often,
and now tell you weeping, that they are enemies of the Cross of Christ. And here our Saviour being to denounce Gods judgements against, weepeth over Jerusalem.
and now tell you weeping, that they Are enemies of the Cross of christ. And Here our Saviour being to denounce God's Judgments against, weeps over Jerusalem.
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2. The next considerable Circumstance is the When: And that, as appeareth by the preceding context, was inter acclamatioues, in a time of joy. When the people welcomed him with shouts, he approacheth them with sighs. He would let us see how little he was taken with the pomp and splendor of the world,
2. The next considerable Circumstance is the When: And that, as appears by the preceding context, was inter acclamatioues, in a time of joy. When the people welcomed him with shouts, he Approaches them with sighs. He would let us see how little he was taken with the pomp and splendour of the world,
It is observable how King David in the very same Psalm where he speaketh of his still waters, green pastures, full cup, spread table, taketh occasion to mention the shadow of death. Solomon tells us, There is a time to laugh, and a time to weep;
It is observable how King David in the very same Psalm where he speaks of his still waters, green pastures, full cup, spread table, Takes occasion to mention the shadow of death. Solomon tells us, There is a time to laugh, and a time to weep;
we may carry it further, The time of laughing is a fit time of weeping, lest we should laugh too much. It is the usual dispensation of Divine Providence, to make all our earthly comforts NONLATINALPHABET, bitter-sweets, checker work, black and white, in our most prosperous estate, sending some cross event, which may be an allay to our joy; and it is the dictate of humane prudence, to present to our selves some sorrowful thoughts in the time of our greatest mirth. We may observe when men laugh most heartily, tears stand in their eyes: we have often beheld a showre of rain fall in a sun-shine; we use to eat our sweet meat with sharp sauce: Thus let us intermingle something of sadness with our delights, after the example of our Saviour, who wept at a time of the greatest solemnity of joy, when the multitudes that went before, and followed after, cryed, Hosanna to the Son of David.
we may carry it further, The time of laughing is a fit time of weeping, lest we should laugh too much. It is the usual Dispensation of Divine Providence, to make all our earthly comforts, bitter-sweets, checker work, black and white, in our most prosperous estate, sending Some cross event, which may be an allay to our joy; and it is the dictate of humane prudence, to present to our selves Some sorrowful thoughts in the time of our greatest mirth. We may observe when men laugh most heartily, tears stand in their eyes: we have often beheld a shower of rain fallen in a sunshine; we use to eat our sweet meat with sharp sauce: Thus let us intermingle something of sadness with our delights, After the Exampl of our Saviour, who wept At a time of the greatest solemnity of joy, when the Multitudes that went before, and followed After, cried, Hosanna to the Son of David.
3. The next Circumstance to be discussed, is the Whom: and that is expressed in the Text to be the City, to wit, of Jerusalem. And that which I would here take notice of, is the enmity which Jerusalem had to him, and the love which he shewed to Jerusalem: Doloris may stand in the Poets Verse,
3. The next Circumstance to be discussed, is the Whom: and that is expressed in the Text to be the city, to wit, of Jerusalem. And that which I would Here take notice of, is the enmity which Jerusalem had to him, and the love which he showed to Jerusalem: Doloris may stand in the Poets Verse,
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as well as timoris, and it is as true in the sense, Love is full of grief, as well as fear: when he wept for Lazarus, the Jews said, See how he loved him;
as well as Fear, and it is as true in the sense, Love is full of grief, as well as Fear: when he wept for Lazarus, the jews said, See how he loved him;
nay, he sheddeth tears for them that shed his bloud. It was his precept in the Sermon on the Mount, given in charge to all his disciples, Love your enemies; and lo, here he practiseth it,
nay, he sheds tears for them that shed his blood. It was his precept in the Sermon on the Mount, given in charge to all his Disciples, Love your enemies; and lo, Here he Practiseth it,
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and well doth it become us to follow both his command, and his example. Indeed we read in the Psalms, The righteous shall rejoyce when he seeth the vengeance;
and well does it become us to follow both his command, and his Exampl. Indeed we read in the Psalms, The righteous shall rejoice when he sees the vengeance;
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otherwise it is Solomons caveat, Rejoyce not when thine enemy falleth; nor is there any thing more truly Christian, than not onely not to rejoyce, but mourn for our enemies misfortune:
otherwise it is Solomons caveat, Rejoice not when thine enemy falls; nor is there any thing more truly Christian, than not only not to rejoice, but mourn for our enemies misfortune:
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but cordial, the love of the tongue in praying and blessing, the love of the hand in doing good, and the love of the eye in weeping for them that hate, that curse, that do evil to us,
but cordial, the love of the tongue in praying and blessing, the love of the hand in doing good, and the love of the eye in weeping for them that hate, that curse, that do evil to us,
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4. There is onely one question more to be resolved, and that is, For what Christ weepeth in reference to Jerusalem? and that will appear by the following context, to be her sins and her sufferings. Of both a word.
4. There is only one question more to be resolved, and that is, For what christ weeps in Referente to Jerusalem? and that will appear by the following context, to be her Sins and her sufferings. Of both a word.
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nay, as we find in that paralel place, that she stoned the Prophets, and killed those who were sent unto her with the glad tidings of Peace; nay, not onely the wickedness which she had, but which he foresaw she would commit against himself, in putting to shame and death, him who was the Lord of life and glory;
nay, as we find in that parallel place, that she stoned the prophets, and killed those who were sent unto her with the glad tidings of Peace; nay, not only the wickedness which she had, but which he foresaw she would commit against himself, in putting to shame and death, him who was the Lord of life and glory;
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and that notwithstanding all her wickedness, she remained secure and obstinate, according as it is said elsewhere by S. Mark, that Christ looked round about the people,
and that notwithstanding all her wickedness, she remained secure and obstinate, according as it is said elsewhere by S. Mark, that christ looked round about the people,
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The wickedness of bad men ought to be the sorrow of good men, and when they are so wicked as not to grieve for themselves, they grieve so much the more for them.
The wickedness of bad men ought to be the sorrow of good men, and when they Are so wicked as not to grieve for themselves, they grieve so much the more for them.
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Lots righteous soul was vexed (as S. Peter tells us) with the unclean conversation of the Sodomites: David saith of himself, Rivers of waters run down mine eyes,
Lots righteous soul was vexed (as S. Peter tells us) with the unclean Conversation of the Sodomites: David Says of himself, rivers of waters run down mine eyes,
S. Paul, weepeth for those among the Philippians, whose god was their belly: and S. Hierom said to an impenitent wretch, Hoc plango quod teipsum non plangis, this I bemoan that thou dost not bemoan thy self.
S. Paul, weeps for those among the Philippians, whose god was their belly: and S. Hieronymus said to an impenitent wretch, Hoc Plango quod teipsum non plangis, this I bemoan that thou dost not bemoan thy self.
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And if upon these accounts we must weep for the sins of others, much more ought we every one for his own sins; In this indeed we could not have our Saviour for an example, who had no sins of his own to weep for,
And if upon these accounts we must weep for the Sins of Others, much more ought we every one for his own Sins; In this indeed we could not have our Saviour for an Exampl, who had no Sins of his own to weep for,
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hovv can he bemoan another, vvho doth not pity himself; or vvill any man believe that he is offended at the dishonour done to God by others, vvho yet vvilfuly dishonours him himself? And therefore,
how can he bemoan Another, who does not pity himself; or will any man believe that he is offended At the dishonour done to God by Others, who yet wilfully dishonours him himself? And Therefore,
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1. Others passion should move our compassion, and vve should mingle the wine of their afflictions vvith the water of our tears. There is no duty to which we are more frequently exhorted than that of mercy; and what is misericordia, but miseria ad cor; mercy, but the laying anothers miseries to heart.
1. Others passion should move our compassion, and we should mingle the wine of their afflictions with the water of our tears. There is no duty to which we Are more frequently exhorted than that of mercy; and what is misericordia, but Miseria ad cor; mercy, but the laying another's misery's to heart.
saith also of himself, Did not I weep for him that was in trouble? Was not my Soul grieved for the poor? There is nothing more humane, than for one man to sympathize with another.
Says also of himself, Did not I weep for him that was in trouble? Was not my Soul grieved for the poor? There is nothing more humane, than for one man to sympathise with Another.
upon which account, it is Christs argument, Be you merciful, as your Father which is in heaven is merciful: Nor was there any virtue did more illustriously shine forth in Christ himself,
upon which account, it is Christ argument, Be you merciful, as your Father which is in heaven is merciful: Nor was there any virtue did more illustriously shine forth in christ himself,
2. Private, but much more Publick Calamities require our Sympathy; for such was this, not over a particular Person or Family, but a City. We use to say, Bonum quò communius eo melius;
2. Private, but much more Public Calamities require our sympathy; for such was this, not over a particular Person or Family, but a city. We use to say, Bonum quò Communius eo Better;
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Good is the better, by how much more it is communicated; and Evil, the further it spreads, the worse. It is an undeniable Maxim, The whole is greater than any part;
Good is the better, by how much more it is communicated; and Evil, the further it spreads, the Worse. It is an undeniable Maxim, The Whole is greater than any part;
and consequently, as the safety of the whole ought to be first preferred, so the calamity of it ought to be most condoled. Every good man is of a publick spirit, and therefore deeply affected with common miseries: A few drops of water may quench a spark, but many Buckets will not easily extinguish a great flame. In times of general Calamity, we may well wish with Jeremy, That our head were waters, and our eyes fountains of tears to weep day and night.
and consequently, as the safety of the Whole ought to be First preferred, so the calamity of it ought to be most condoled. Every good man is of a public Spirit, and Therefore deeply affected with Common misery's: A few drops of water may quench a spark, but many Buckets will not Easily extinguish a great flame. In times of general Calamity, we may well wish with Jeremiah, That our head were waters, and our eyes fountains of tears to weep day and night.
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and yet it becometh the object of his sorrow. Nehemiah was himself in the Kings Palace, a principal Officer, a great Favourite; and yet by reason of Jerusalems Calamity, He sat down, and wept, and mourned.
and yet it Becometh the Object of his sorrow. Nehemiah was himself in the Kings Palace, a principal Officer, a great Favourite; and yet by reason of Jerusalems Calamity, He sat down, and wept, and mourned.
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When we our selves are at liberty, we must remember them that are in Bonds, as if we were bound with them; nor must our own prosperity make us forgetful of others adversity.
When we our selves Are At liberty, we must Remember them that Are in Bonds, as if we were bound with them; nor must our own Prosperity make us forgetful of Others adversity.
4. All sorts of miseries, but especially grievous Desolations, call for a Lamentation; no less was this which befell Jerusalem, when not one stone left upon another which should not be thrown down.
4. All sorts of misery's, but especially grievous Desolations, call for a Lamentation; no less was this which befell Jerusalem, when not one stone left upon Another which should not be thrown down.
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but to see it sink into the Sea, or dash in pieces against the Rock, may well cause an Outery. The deeper the wound is, the greater need of washing it with our tears; and the heavier the burden, the greater need of our hands to help to bear it up.
but to see it sink into the Sea, or dash in Pieces against the Rock, may well cause an Outcry. The Deeper the wound is, the greater need of washing it with our tears; and the Heavier the burden, the greater need of our hands to help to bear it up.
5. Lastly, If the foresight of misery when yet it is afar off, much more when it is near; and if when it is near, much more the sight of it when actually brought upon a person or people, ought to move our pity and compassion.
5. Lastly, If the foresight of misery when yet it is afar off, much more when it is near; and if when it is near, much more the sighed of it when actually brought upon a person or people, ought to move our pity and compassion.
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And much like was the reason of our Saviours weeping here, who knew the evil which the Romans would do to Jerusalem: But when the evil is really done before our eyes, good reason our eye should affect our hearts with sorrow, and our hearts fill our eyes with tears.
And much like was the reason of our Saviors weeping Here, who knew the evil which the Romans would do to Jerusalem: But when the evil is really done before our eyes, good reason our eye should affect our hearts with sorrow, and our hearts fill our eyes with tears.
This, This, is that (my Beloved) which I am this day to press upon my self and you, in reference to that doleful destruction which hath actually befallen our Ierusalem, the once Renowned, but now Desolate City of London; and her Inhabitants that being near, and having beheld its Conflagration, we would weep over it.
This, This, is that (my beloved) which I am this day to press upon my self and you, in Referente to that doleful destruction which hath actually befallen our Ierusalem, thee once Renowned, but now Desolate city of London; and her Inhabitants that being near, and having beheld its Conflagration, we would weep over it.
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It is not many Weeks since we kept a joyful day of Thanksgiving for the good hand of our God upon His Majesties Naval Forces, in causing their Enemies to flee before them;
It is not many Weeks since we kept a joyful day of Thanksgiving for the good hand of our God upon His Majesties Naval Forces, in causing their Enemies to flee before them;
and great reason we had to rejoyce in so seasonable a Victory! But alas! the righteous God hath now turned our laughing into mourning, and our singing into sighing, whil'st we have been forced to flee from our Houses. We read of Marcus Marcellus, that having besieged,
and great reason we had to rejoice in so seasonable a Victory! But alas! the righteous God hath now turned our laughing into mourning, and our singing into sighing, whilst we have been forced to flee from our Houses. We read of Marcus Marcellus, that having besieged,
and taken the famous City of Syracus, he wept to see such Citizens become his Captives and Slaves. And it is storied of Titus Vespastan, who was the instrument of Gods vengeance upon this City in my Text, That he did not invade it without tears; and truly that late burning of the Ships and Goods, and Houses of our Enemies, though it was very justifiable, as an act of Military Iustice, done by persons empowred with Royal Authority for the avenging of former injuries; and very acceptable, as a weaking of our Enemies power to do future: Yet as it was an act which brought ruine and destruction upon many private persons and families, some of whom might be in some sort innocent as to the publick quarrel;
and taken the famous city of Syracus, he wept to see such Citizens become his Captives and Slaves. And it is storied of Titus Vespastan, who was the Instrument of God's vengeance upon this city in my Text, That he did not invade it without tears; and truly that late burning of the Ships and Goods, and Houses of our Enemies, though it was very justifiable, as an act of Military justice, done by Persons empowered with Royal authority for the avenging of former injuries; and very acceptable, as a weaking of our Enemies power to do future: Yet as it was an act which brought ruin and destruction upon many private Persons and families, Some of whom might be in Some sort innocent as to the public quarrel;
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it was matter of compassionate grief: But oh then what sadness should sit upon our spirits, whil'st we behold so great a destruction at home, a fire in our own bowels!
it was matter of compassionate grief: But o then what sadness should fit upon our spirits, whilst we behold so great a destruction At home, a fire in our own bowels!
True it is, we of these parts have very great cause of joy in our particular preservation, since we deserved no less than they to have been devoured by the flame; but to use the Psalmists language, we have cause to rejoyce with trembling, lest the like misfortune befall our Houses; ey,
True it is, we of these parts have very great cause of joy in our particular preservation, since we deserved no less than they to have been devoured by the flame; but to use the Psalmists language, we have cause to rejoice with trembling, lest the like misfortune befall our Houses; ey,
Indeed had it been a particular House and Family, or some Village, Hamlet, Town, or Burrough, it would have been deplorable; but magnum momentum est in nomine urbis, saith the Orator: There is a great deal of weight in the name of a City, and consequently the ruine of it most lamentable.
Indeed had it been a particular House and Family, or Some Village, Hamlet, Town, or Burrough, it would have been deplorable; but magnum momentum est in nomine urbis, Says the Orator: There is a great deal of weight in the name of a city, and consequently the ruin of it most lamentable.
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yea, Rivers of tears (were they like the goodly Thames which runs by) can be sufficient to bemoan the downfall of this so ancient, and so eminent a City.
yea, rivers of tears (were they like the goodly Thames which runs by) can be sufficient to bemoan the downfall of this so ancient, and so eminent a city.
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This City was called (when in her Glory) by Ammianus, Marcellinus, Augusta, the stately magnificent City; but how is she now become angusta? this large Volume in Folio abridged almost to an Octavo, there being,
This city was called (when in her Glory) by Ammianus, Marcellinus, Augusta, the stately magnificent city; but how is she now become Augusta? this large Volume in Folio abridged almost to an Octavo, there being,
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The shape of the City hath been observed to be like that of a Laurel, and it was a good wish of him who desired that like the Laurel, it might alwayes be green and flourishing:
The shape of the city hath been observed to be like that of a Laurel, and it was a good wish of him who desired that like the Laurel, it might always be green and flourishing:
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But this sad Fire hath spoiled her of her greenness, and she is now become as it were one Brand, withered, scorched, nay, burnt to ashes. One of the names anciently given to her was Troja nova, and her Citizens called Troynovanters; and behold now she is too like old Troy in her Constagration. I pray God it may not be said, I am seges ubi Troja fuit, Corn groweth where new, as well as old Troy stood.
But this sad Fire hath spoiled her of her greenness, and she is now become as it were one Brand, withered, scorched, nay, burned to Ashes. One of the names anciently given to her was Troy nova, and her Citizens called Troynovanters; and behold now she is too like old Troy in her Conflagration. I pray God it may not be said, I am sedges ubi Troy fuit, Corn grows where new, as well as old Troy stood.
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Chronologers tell us, I hat London was 354 years older than Rome; and Tacitus speaking of her above 1500 years ago, calleth her, Londinum copid negotiarum maxime celebre, a very famous place for Merchants;
Chronologers tell us, I hat London was 354 Years older than Room; and Tacitus speaking of her above 1500 Years ago, calls her, Londinum coped negotiarum maxim celebre, a very famous place for Merchant's;
in a few dayes she is spoiled of all that beauty she had been advancing so many hundred years. We have not (I suppose) forgot that fatal blow by Fire and Gun-powder given to that Ship which did wear her name; but the Loyalty of many worthy Citizens in one year repaired that loss, by building a better, now deservedly called the Loyal London. But who can tell how many years may pass before this City of London attain to her pristine lustre!
in a few days she is spoiled of all that beauty she had been advancing so many hundred Years. We have not (I suppose) forgotten that fatal blow by Fire and Gunpowder given to that Ship which did wear her name; but the Loyalty of many worthy Citizens in one year repaired that loss, by building a better, now deservedly called the Loyal London. But who can tell how many Years may pass before this city of London attain to her pristine lustre!
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For having reckoned up about twenty several kinds of Ornaments belonging to a City, he proveth by an induction of particulars, That though in some one or few of those Ornaments, many other Cities outgo her,
For having reckoned up about twenty several Kinds of Ornament belonging to a city, he Proves by an induction of particulars, That though in Some one or few of those Ornament, many other Cities outgo her,
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yet, all taken together, she surpassed them all. And to all those excellencies which he mentioneth, I shall add one, in which I am sure no City could equalize her, the number of her Learned, Religious and painful Preachers; upon which account, the title which the City of Quinzie in China attributed to her self (for her high Walls) might have been given her, she was an heavenly City; or to use our Saviours language of Capernaum, a City lifted up to heaven. And now who can refrain from weeping, to see this City almost stripped of all her Ornaments, and her Honour laid in the dust?
yet, all taken together, she surpassed them all. And to all those excellencies which he mentioneth, I shall add one, in which I am sure no city could equalise her, the number of her Learned, Religious and painful Preachers; upon which account, the title which the city of Quinzie in China attributed to her self (for her high Walls) might have been given her, she was an heavenly city; or to use our Saviors language of Capernaum, a city lifted up to heaven. And now who can refrain from weeping, to see this city almost stripped of all her Ornament, and her Honour laid in the dust?
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Let the Merchants weep for the downfall of that Royal Exchange (where they used to drive on their mutual Commerce) with the several Wharfs and Keyes, which were so commodious for landing their Goods.
Let the Merchant's weep for the downfall of that Royal Exchange (where they used to drive on their mutual Commerce) with the several Wharves and Keys, which were so commodious for landing their Goods.
Let the Parishioners weep, that they have now neither Churches nor Preachers; whil'st those are so demolished as unfit for use, and these, as well as themselves, forced to look abroad for shelter.
Let the Parishioners weep, that they have now neither Churches nor Preachers; whilst those Are so demolished as unfit for use, and these, as well as themselves, forced to look abroad for shelter.
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Finally, Let all the Inhabitants of this City, and her adjacent parts, weep to consider how many Families have not where to hide their heads, but are scattered up and down the Fields for want of their Habitations: Yea,
Finally, Let all the Inhabitants of this city, and her adjacent parts, weep to Consider how many Families have not where to hide their Heads, but Are scattered up and down the Fields for want of their Habitations: Yea,
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Nor do I only call upon the City her self, but the Court, the Countrey, the whole Kingdom, to weep over the Cities destruction; and that not only in regard of the particular losses which several persons throughout the Kingdom undergo upon this account,
Nor do I only call upon the city her self, but the Court, the Country, the Whole Kingdom, to weep over the Cities destruction; and that not only in regard of the particular losses which several Persons throughout the Kingdom undergo upon this account,
but of the Concern which the misfortune of this City is to King and Kingdom. The City of London was as it were the Dominical Letter, by which the whole Nation reckoned how the year would go about; or as the Golden Number, by which we were wont to cast up our Accounts. It was the saying of a judicious Forreigner, That England might rather be said to be in London, than London in England.
but of the Concern which the misfortune of this city is to King and Kingdom. The city of London was as it were the dominical letter, by which the Whole nation reckoned how the year would go about; or as the Golden Number, by which we were wont to cast up our Accounts. It was the saying of a judicious Foreigner, That England might rather be said to be in London, than London in England.
Some have enviously resembled her to the Spleen, whose high swelling made the rest of the body lean: But I doubt we shall find, she may more truly be compared to the stomack, and the Apologue made good; whil'st the stomack wants supply, the rest of the members cannot thrive. If England be as the heavens, London was as the Sun in those heavens; must not darkness needs cover the whole heavens, when the Sun is so much eclipsed? If England be as the Ring of Gold, London was as the Diamond, How little is the value of the Ring, when the Diamond is,
some have enviously resembled her to the Spleen, whose high swelling made the rest of the body lean: But I doubt we shall find, she may more truly be compared to the stomach, and the Apologue made good; whilst the stomach Wants supply, the rest of the members cannot thrive. If England be as the heavens, London was as the Sun in those heavens; must not darkness needs cover the Whole heavens, when the Sun is so much eclipsed? If England be as the Ring of Gold, London was as the Diamond, How little is the valve of the Ring, when the Diamond is,
if not wholly lost, yet very much cracked? If England be as a goodly Tree, London was as the root; and when the root is withered, how can the Tree flourish?
if not wholly lost, yet very much cracked? If England be as a goodly Tree, London was as the root; and when the root is withered, how can the Tree flourish?
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London was wont to be called Camera Regis, the Kings Chamber; ey, and it might have been called the Kings Coffer, since besides the great Income which her Custom, Excise and Chimnies brought to the Crown, she was ready to fill ▪ his hands with present Coin upon all occasions: well may the King weep, nay, we need not call upon Him;
London was wont to be called Camera Regis, the Kings Chamber; ey, and it might have been called the Kings Coffer, since beside the great Income which her Custom, Excise and chimneys brought to the Crown, she was ready to fill ▪ his hands with present Coin upon all occasions: well may the King weep, nay, we need not call upon Him;
I would to God all his Subjects were as deeply sensible of this sad blow as He. London is called in the Law, Cor Reipublicae & totius Regni Epitome, the Heart of the Commonwealth, and Epitome of the whole Kingdom.
I would to God all his Subject's were as deeply sensible of this sad blow as He. London is called in the Law, Cor Reipublicae & totius Regni Epitome, the Heart of the Commonwealth, and Epitome of the Whole Kingdom.
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And she is no less justly, than usually stiled the NONLATINALPHABET, Mother-City of the Kingdom: well may all the Daughter-Cities, yea, all the People of the Land take up a bitter wailing for this blow, which hath as it were stab'd them at the heart, and killed their Mother. Ey and especially at such a time as this, when, by reason of our Forreign War, her assistance was so useful. Sad indeed, to have the Milch Cow dry, when most need of Milk; and the Cloud vanish, when most want of Rain; yea,
And she is no less justly, than usually styled the, Mother-city of the Kingdom: well may all the Daughter-Cities, yea, all the People of the Land take up a bitter wailing for this blow, which hath as it were stabbed them At the heart, and killed their Mother. Ey and especially At such a time as this, when, by reason of our Foreign War, her assistance was so useful. Sad indeed, to have the Milch Cow dry, when most need of Milk; and the Cloud vanish, when most want of Rain; yea,
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as it were, the Fountain to be empty, when most occasion for water. How stupid is that Man? How hard is that heart, which these considerations do not affect?
as it were, the Fountain to be empty, when most occasion for water. How stupid is that Man? How hard is that heart, which these considerations do not affect?
And yet this is not all, since the doleful influences of this calamity, in some sort, reach not only to the whole Kingdom, but to all the Protestant Churches. There have not wanted daring Prognosticators, who have presumed to foretell the destruction of Rome, and the downfall of the Pope this year; no doubt,
And yet this is not all, since the doleful influences of this calamity, in Some sort, reach not only to the Whole Kingdom, but to all the Protestant Churches. There have not wanted daring Prognosticators, who have presumed to foretell the destruction of Room, and the downfall of the Pope this year; no doubt,
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but it is not for us to know the times, nor to build positive Predictions upon our Interprepretations of dark Prophecies: In the mean time we sadly behold the most famous Protestant City of the World, become an heap of Rubbish. I easily believe, our Romish enemies rejoyce at this flame, and cry among themselves, O pulchrum spectaculum! O goodly sight!
but it is not for us to know the times, nor to built positive Predictions upon our Interprepretations of dark Prophecies: In the mean time we sadly behold the most famous Protestant city of the World, become an heap of Rubbish. I Easily believe, our Romish enemies rejoice At this flame, and cry among themselves, O Pulchrum spectaculum! O goodly sighed!
but I doubt they will have little cause for it, when they weigh all things in a right balance. Whither by that Babylon mentioned in the Revelation be understood Pagan or Papal Rome, I shall not now dispute;
but I doubt they will have little cause for it, when they weigh all things in a right balance. Whither by that Babylon mentioned in the Revelation be understood Pagan or Papal Room, I shall not now dispute;
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but sure I am, all Protestant Princes and Churches have reason to make the like Lamentation over London, which is said to be made over Babylon, Alas, Alas, that great City which was clothed in sine linnen and purple,
but sure I am, all Protestant Princes and Churches have reason to make the like Lamentation over London, which is said to be made over Babylon, Alas, Alas, that great city which was clothed in sine linen and purple,
but now give me leave to enlarge, and increase your sorrow, by minding you of the causes, as well as the effects, entreating you to consider by whom, and for what it is, that this great desolation is befallen this great City. We read in the Book of Job, That the fire of God sell from heaven, and consumed his sheep. And God threatneth by his Prophet Amos against Damascus, Gaza, &c. That he would send a fire which should devour their Palaces.
but now give me leave to enlarge, and increase your sorrow, by minding you of the Causes, as well as the effects, entreating you to Consider by whom, and for what it is, that this great desolation is befallen this great city. We read in the Book of Job, That the fire of God fell from heaven, and consumed his sheep. And God threatens by his Prophet Amos against Damascus, Gaza, etc. That he would send a fire which should devour their Palaces.
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And surely no other was this Fire which hath laid waste so many beautiful Churches, goodly Fabricks and Houses, than the fire of God, a fire of his sending. If there were any sons of the Coal who kindled,
And surely no other was this Fire which hath laid waste so many beautiful Churches, goodly Fabrics and Houses, than the fire of God, a fire of his sending. If there were any Sons of the Coal who kindled,
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or fomented the flame, yet they were the Rod of Gods anger, and the Fire-balls in their hand his indignation; and I both pray and hope, that if there were any such Rods, they may themselves be cast into the fire, and receive their deserved punishment for so horrid a villany. If it were an accidental fire, occasioned by negligence and inanimadvertency, yet even that casualevent was of divine appointment: Nor was it only the hand, but a special, signal hand of God, which appeareth among other things, chiefly in the concurrent wind by which the Fire was carried on with an impetuous violence, for who was it but God, who was pleased at once both to stop the Windows of Heaven that it rained not,
or fomented the flame, yet they were the Rod of God's anger, and the Fireballs in their hand his Indignation; and I both pray and hope, that if there were any such Rods, they may themselves be cast into the fire, and receive their deserved punishment for so horrid a villainy. If it were an accidental fire, occasioned by negligence and inanimadvertency, yet even that casualevent was of divine appointment: Nor was it only the hand, but a special, signal hand of God, which appears among other things, chiefly in the concurrent wind by which the Fire was carried on with an impetuous violence, for who was it but God, who was pleased At once both to stop the Windows of Heaven that it reigned not,
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And as we must acknowledge it was the merciful and powerful word of our God, which said to the Fire (as he doth to the Sea) Hitherto thou shalt come, and no further:
And as we must acknowledge it was the merciful and powerful word of our God, which said to the Fire (as he does to the Sea) Hitherto thou shalt come, and no further:
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So it was no other than the angry and revengeful hand of God which caused the Fire (with the wind) to bring upon the City such a generally destructive Calamity.
So it was no other than the angry and revengeful hand of God which caused the Fire (with the wind) to bring upon the city such a generally destructive Calamity.
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Upon this consideration, it will be fit for us, as we look upon the burning to be the effect of Gods wrath, to bewail the sins which have incensed it,
Upon this consideration, it will be fit for us, as we look upon the burning to be the Effect of God's wrath, to bewail the Sins which have incensed it,
and thereby procured this Constagration: So that whereas all this while I have called upon you for tears of compassion, I must now exhort you to tears of compunction.
and thereby procured this Conflagration: So that whereas all this while I have called upon you for tears of compassion, I must now exhort you to tears of compunction.
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I would not confine the sins which have deserved this devastation only to London, nay, rather enlarge the accusation against the whole Kingdom; and as both Prince and People will find themselves concerned in the sad effects of the flame, so all have reason to charge themselves with the kindling it.
I would not confine the Sins which have deserved this devastation only to London, nay, rather enlarge the accusation against the Whole Kingdom; and as both Prince and People will find themselves concerned in the sad effects of the flame, so all have reason to charge themselves with the kindling it.
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so doubtless it concerneth the City more especially to remember and bewail her own sins: And whereas there were several Parties, and Men of various perswasions in that once populous City, I could heartily wish, that instead of throwing Dirt in each others Faces, they would throw each the first stone at themselves; and instead of railing and reviling, they would all of them with weeping eyes bemoan first their own sins, and then the sins of one another.
so doubtless it concerns the city more especially to Remember and bewail her own Sins: And whereas there were several Parties, and Men of various persuasions in that once populous city, I could heartily wish, that instead of throwing Dirt in each Others Faces, they would throw each the First stone At themselves; and instead of railing and reviling, they would all of them with weeping eyes bemoan First their own Sins, and then the Sins of one Another.
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We read of Josephs Brethren, when their Brother had put them in Ward, they said one to another, We are verily guilty concerning our Brother, in that we saw the anguish of his Soul when he besought us,
We read of Josephs Brothers, when their Brother had put them in Ward, they said one to Another, We Are verily guilty Concerning our Brother, in that we saw the anguish of his Soul when he besought us,
I would to God it might be so with all the Inhabitants of this City, now that so great distress is come upon us, to hear the voice of Conscience, which if not quite seared, will speak at such a time,
I would to God it might be so with all the Inhabitants of this city, now that so great distress is come upon us, to hear the voice of Conscience, which if not quite seared, will speak At such a time,
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Now that God hath overthrown some among us, as God overthrew Sodom and Gomorrah, it is time surely for those who have been guilty of Sodoms sins, to accuse themselves for their pride, fulness of bread, abundance of idleness,
Now that God hath overthrown Some among us, as God overthrew Sodom and Gomorrah, it is time surely for those who have been guilty of Sodom's Sins, to accuse themselves for their pride, fullness of bred, abundance of idleness,
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it is time for those to bethink themselves, who either out of Prophaneness have neglected, or out of Schism vilified the houses of God; and if not like this City of Jerusalem killed and stoned, yet disheartned and contemned those who were sent unto them.
it is time for those to bethink themselves, who either out of Profaneness have neglected, or out of Schism vilified the houses of God; and if not like this city of Jerusalem killed and stoned, yet disheartened and contemned those who were sent unto them.
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Now that many of our wealthy Citizens are much weakned and impoverished in their Estates, it is time for them to call to mind, how forward they were to part with their Wealth for raising a Rebellious War against their Soveraign, which at last most Tragically ended in His Murder.
Now that many of our wealthy Citizens Are much weakened and impoverished in their Estates, it is time for them to call to mind, how forward they were to part with their Wealth for raising a Rebellious War against their Sovereign, which At last most Tragically ended in His Murder.
and that the Fire hath run through, and thrown down her goodly Structures, it is a fit season for those cursed Incendiaries to condemn themselves, who delighted in division, made wide breaches in Church and State, between the King and His People; and when time was, set the whole Kingdom on flames; yea, I fear still would, had they the like opportunity.
and that the Fire hath run through, and thrown down her goodly Structures, it is a fit season for those cursed Incendiaries to condemn themselves, who delighted in division, made wide Breaches in Church and State, between the King and His People; and when time was, Set the Whole Kingdom on flames; yea, I Fear still would, had they the like opportunity.
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Now that their Shops and Tables, Chambers and Houses are demolished, their Wares and Goods either removed or consumed, it concerneth those to call themselves to an account, who have sequestred and plundered their Neighbors Goods and Houses, and Lands, ey,
Now that their Shops and Tables, Chambers and Houses Are demolished, their Wares and Goods either removed or consumed, it concerns those to call themselves to an account, who have sequestered and plundered their Neighbours Goods and Houses, and Lands, ey,
av cst po32 n2 cc n2, n2 cc n2 vbr vvn, po32 n2 cc n2-j d vvn cc vvn, pn31 vvz d pc-acp vvi px32 p-acp dt n1, r-crq vhi j-vvn cc vvn po32 n2 n2-j cc n2, cc n2, uh,
This, this is that (my Brethren) which the Lords voice crieth at this time to the City, and which he expects from the Inhabitants thereof, that we should every one so seriously and speedily reflect on his own sins, as to bewail them with proportionable grief; and so much the rather now, because we did it not before, not this last year, when his hand of Pestilence was so heavy upon us,
This, this is that (my Brothers) which the lords voice cries At this time to the city, and which he expects from the Inhabitants thereof, that we should every one so seriously and speedily reflect on his own Sins, as to bewail them with proportionable grief; and so much the rather now, Because we did it not before, not this last year, when his hand of Pestilence was so heavy upon us,
d, d vbz d (po11 n2) r-crq dt n2 n1 vvz p-acp d n1 p-acp dt n1, cc r-crq pns31 vvz p-acp dt n2 av, cst pns12 vmd d pi av av-j cc av-j vvb p-acp po31 d n2, a-acp p-acp vvb pno32 p-acp j n1; cc av av-d dt av-c av, c-acp pns12 vdd pn31 xx a-acp, xx d ord n1, c-crq po31 n1 pp-f n1 vbds av j p-acp pno12,
Then he consumed our Persons by the burning Plague, and now our Houses with the burning Fire. Then he removed us from our Habitations, now he hath taken away our Habitations from us; and because there was not enough weeping then, therefore there should be the more weeping now.
Then he consumed our Persons by the burning Plague, and now our Houses with the burning Fire. Then he removed us from our Habitations, now he hath taken away our Habitations from us; and Because there was not enough weeping then, Therefore there should be the more weeping now.
cs pns31 vvn po12 n2 p-acp dt vvg n1, cc av po12 n2 p-acp dt vvg n1. av pns31 vvn pno12 p-acp po12 n2, av pns31 vhz vvn av po12 n2 p-acp pno12; cc c-acp a-acp vbds xx av-d vvg av, av pc-acp vmd vbi dt av-dc vvg av.
To draw to an end, I have I think said enough by this time to put you upon sprinkling your heads with ashes, girding your loins with sackcloth, filling your eyes with tears, and breaking your hearts with sorrow; but I must withall tell you, that all is not done, when this is done.
To draw to an end, I have I think said enough by this time to put you upon sprinkling your Heads with Ashes, girding your loins with Sackcloth, filling your eyes with tears, and breaking your hearts with sorrow; but I must withal tell you, that all is not done, when this is done.
p-acp vvb p-acp dt n1, pns11 vhb pns11 vvb vvd av-d p-acp d n1 pc-acp vvi pn22 p-acp vvg po22 n2 p-acp n2, vvg po22 n2 p-acp n1, vvg po22 n2 p-acp n2, cc vvg po22 n2 p-acp n1; p-acp pns11 vmb av vvb pn22, cst d vbz xx vdn, c-crq d vbz vdn.
Our weeping of compassion must be attended with a ready contribution towards their relief whom this Fire hath undone. I hope there are not, and yet I would there were not any so cruel as to exact upon their necessity, who come to hire Lodgings or Houses of them, this were to add affliction to the afflicted;
Our weeping of compassion must be attended with a ready contribution towards their relief whom this Fire hath undone. I hope there Are not, and yet I would there were not any so cruel as to exact upon their necessity, who come to hire Lodgings or Houses of them, this were to add affliction to the afflicted;
po12 vvg pp-f n1 vmb vbi vvn p-acp dt j n1 p-acp po32 n1 r-crq d n1 vhz vvn. pns11 vvb a-acp vbr xx, cc av pns11 vmd zz vbdr xx av-d av j c-acp p-acp j p-acp po32 n1, r-crq vvb pc-acp vvi n2 cc n2 pp-f pno32, d vbdr p-acp vvb n1 p-acp dt j-vvn;
Our weeping of compunction must be accompanied with reformation. Oh let the heat of that flame not only thaw our frozen hearts into tears of godly sorrow, but melt away the dross of our corruption; that the Fire which was consuming to our Houses, may be as a Refiners fire unto our lives. Let us pull down the strong holds of Atheism and Prophaness, Luxury and Uncleanness, blow up the Turrets of Pride and Ambition, Envy and Faction; burn up the Thorns and Bryars of Hatred and Malice, Covetousness and Oppression, the chaffe and rubbish of all manner of wickedness; that so God may be entreated to spare the remnant of our Habitations, and make up the ruines of those that are demolished, to give us beauty for ashes, and the oyle of gladness for the spirit of heaviness, when we shall behold a new London, (like the Phenix) rise more gloriously out of the ashes of the old. Amen, Amen. FINIS.
Our weeping of compunction must be accompanied with Reformation. O let the heat of that flame not only thaw our frozen hearts into tears of godly sorrow, but melt away the dross of our corruption; that the Fire which was consuming to our Houses, may be as a Refiners fire unto our lives. Let us pull down the strong holds of Atheism and Profaneness, Luxury and Uncleanness, blow up the Turrets of Pride and Ambition, Envy and Faction; burn up the Thorns and Briars of Hatred and Malice, Covetousness and Oppression, the chaff and rubbish of all manner of wickedness; that so God may be entreated to spare the remnant of our Habitations, and make up the ruins of those that Are demolished, to give us beauty for Ashes, and the oil of gladness for the Spirit of heaviness, when we shall behold a new London, (like the Phoenix) rise more gloriously out of the Ashes of the old. Amen, Amen. FINIS.
po12 vvg pp-f n1 vmb vbi vvn p-acp n1. uh vvb dt n1 pp-f d n1 xx av-j vvb po12 j-vvn n2 p-acp n2 pp-f j n1, p-acp vvb av dt n1 pp-f po12 n1; cst dt n1 r-crq vbds vvg p-acp po12 n2, vmb vbi p-acp dt n2 n1 p-acp po12 n2. vvb pno12 vvi a-acp dt j n2 pp-f n1 cc n1, n1 cc n1, vvb a-acp dt ng1 pp-f n1 cc n1, vvb cc n1; vvb a-acp dt n2 cc n2 pp-f n1 cc n1, n1 cc n1, dt n1 cc n1 pp-f d n1 pp-f n1; cst av np1 vmb vbi vvn p-acp vvb dt n1 pp-f po12 n2, cc vvb a-acp dt n2 pp-f d cst vbr vvn, pc-acp vvi pno12 n1 p-acp n2, cc dt n1 pp-f n1 p-acp dt n1 pp-f n1, c-crq pns12 vmb vvi dt j np1, (av-j dt n1) vvb dc av-j av pp-f dt n2 pp-f dt j. uh-n, uh-n. fw-la.
