WHAT devaſtation have we lately ſeen made in a few hours! How many houſes, and other buildings, ſuddenly conſumed! How much wealth deſtroyed! How many unhappy families, rich and poor together, left deſtitute of any habitation, except thoſe which either private friendſhip, or public charity ſupplied! What diſtreſs in every face; ſome mourning their own unhappy lot, others tenderly ſympathizing with them; and none knowing when, or where, the wide deſolation would terminate!

AFFLICTION cometh not forth of the duſt, neither doth trouble ſpring out of the ground; to be ſure, not ſuch trouble and affliction as this; a calamity, ſo great and extenſive! This is a viſitation of providence, which demands a ſerious and religious conſideration. And it is with a view to lead you into ſome proper reflexions on this melancholy occaſion, that I have choſen the words read, for the ſubject of my diſcourſe at this time: Shall there be evil in a city, ſaith the prophet, and the LORD hath not done it?

IT is to be obſerved, that altho' theſe words bear the form of a queſtion, the deſign of them is ſtrongly to aſſert, that there is no evil in a city, which the Lord hath not done. Interrogatory forms of expreſſion, are often to be thus underſtood: I mean, as the moſt peremptory, and animated kind of affirmations. Thus, for example, when it is demanded—Can a man take fire in his boſom, and his cloaths not be burnt?Prov. VI. 27. Every one underſtands this, as equivalent to aſſerting the impoſſibility hereof in the ſtrongeſt terms. So, when it is aſked, Can a man be profitable unto God?—Or is it gain to him, that thou makeſt thy ways perfect? Will he reprove thee for fear of thee?Job XXII. 2, 3, 4. A peremptory denial of theſe ſeveral things, is univerſally underſtood by thoſe queſtions. As if it had been ſaid, Verily, a man cannot be profitatable unto God! &c. And when, after a repreſentation of the great wickedneſs and depravity of the Jewiſh nation, it is immediately ſubjoined, Shall I not viſit for theſe things? ſaith the Lord: Shall not my ſoul be avenged on ſuch a nation as this?Jer. V. 29. It is equivalent to a poſitive denunciation of the divine vengeance againſt that ſinful people: and even more expreſſive, than if it had been ſaid directly—I will viſit for theſe things: My ſoul ſhall be avenged on ſuch a nation as this. This would have been comparatively a cold, unanimated way of ſpeaking; far leſs adapted to make an impreſſion on the reader or hearer, than the other.

THE manner of expreſſion in the text, is obviouſly the ſame with that, in the paſſages quoted above; being more forcible than a ſimple affirmation would have been, without ſome note of aſſeveration proceeding. It is as if it had been ſaid, Verily, or, ſurely, there is no evil in a city, and the Lord hath not done it.

HOWEVER, to prevent a dangerous error here, it muſt be particularly remember'd, that by "evil" in the text, is not meant moral evil, or ſin; but only natural, viz. pain, affliction and calamity. It cannot be ſuppoſed, that the prophet intended to attribute any other evil to God, as the author of it, beſides the latter. Far be it from God, that he ſhould do wickedly; and from the Almighty, that he ſhould pervert judgment! Nor can the ſinful and evil actions of men, properly be attributed to him; or to any over-ruling providence of his, conſidered as their impulſive cauſe, or as making them become neceſſary. Let no man ſay [therefore] when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted, when he is drawn away of his own luſt, and enticed. Then when luſt hath conceived, it bringeth forth ſin.James 1. 13▪ 14, 15. This is the account which the apoſtle gives of the origin of ſin, or moral evil: beyond which, if we pretend to go, in the way of ſpeculation and refinement; we ſhall probably, at beſt, only amuſe ourſelves, and perhaps not be innocent. If God is not properly ſaid, even to "tempt" men to do evil; much leſs can it be truly ſaid, that he compels them to do it, by any ſecret energy, or operation, of his. We are doubtleſs, therefore, to underſtand the prophet as ſpeaking here, only of natural evil, in contradiſtinction from moral: So that it will amount to this, that God is the author of all thoſe calamities and ſufferings, which at any time befal a city, or community. They are not to be looked on as the effects of chance, or accident; which are but empty names; but as proceeding ultimately from him, the ſupreme governor of the world; and this, even tho' they are more immediately and viſibly owing to the folly, or vice and wickedneſs, of men.

To ſay, in this ſenſe, that there is no evil in a city, which the Lord hath not done, is indeed no more, in effect, than to aſſert the univerſal government and providence of God; which, I ſuppoſe, we all believe, whatever difficulties may attend our ſpeculations on the ſubject. If God is the ſupreme ruler of the world, and exerciſeth ſuch a univerſal government over it, as the ſcriptures every where ſuppoſe and teach, and as nothing but folly or impiety can deny; he muſt, in ſome ſenſe, either mediately or immediately, be the author of whatever events come to paſs in it. We cannot ſuppoſe that there are any evils, or calamities, whether public or private, in the production whereof he has no concern, and which he did not deſign, without a partial denial of his dominion and providence. For if any events come to paſs, contrary to, or beſide his deſign, or without, and independently of him; his dominion is not an univerſal dominion, nor does his kingdom rule over all, as the ſcriptures aſſert. Theſe events, if any ſuch there are, are plainly exceptions to the univerſality of his government; being, according to the ſuppoſition itſelf, ſuch as were neither done, nor ordered by him. But ſurely no man but an athieſt, or at leaſt one who diſbelieves the holy ſcriptures, can think there are really any ſuch events. It is not leſs a dictate of reaſon, than it is a doctrine of ſcripture, that as all things have one common Creator, they are all ſubject to one common Lord, and under one ſupreme adminiſtration; ſo that nothing does, or can come to paſs, but in conformity to his will, either poſitive or permiſſive. The denial of which muſt terminate, not merely in the denial of a univerſal ſuperintending providence, but of one or other of God's attributes; either his omniſcience, or his omnipotence, if not of both.

SOME public calamities are indeed, as was intimated above, more immediately and viſibly the Lord's doings than others. He is, however, to be acknowledged as the author of them all in general; not excepting thoſe which are brought upon us by the inſtrumentality of ſubordinate agents. Theſe are all ſubject to his dominion and controul, and dependent upon him in their various operations; at leaſt ſo far that they can do us no harm, but by his will and conſent.

IT may be thought indeed by ſome, that God is more properly ſaid only to permit, than to be himſelf the author of thoſe evils, whether public or private, which are brought upon us immediately by inferior agents; or thro' the wicked devices and practices of men. It is not worth while to diſpute this point, which is rather a queſtion of words and names, than of things. For it muſt be obſerved, that when the word permiſſion is uſed in this caſe, it implies in it a will and deſign, that the things permitted ſhould actually come to paſs. When God is ſaid to permit any thing, the meaning hereof is not merely this, that he does not prevent it; for in this ſenſe, we alſo might be ſaid to permit whatever happens throughout the univerſe, tho' it were not in our power to prevent it: The impropriety of which way of ſpeaking, would be obvious to all. When we ſpeak of God's permitting things, we mean that he does ſo, knowingly and voluntarily, having at the ſame time power to prevent them, if he pleaſed. He might doubtleſs, if he pleaſed, prevent them by an immedate interpoſition; or he might have originally prediſpoſed and ordered things otherwiſe, and in ſuch a manner, that theſe particular events ſhould never have come to paſs. For which reaſon, God's permitting them, ſeems to amount to a poſitive will, or determination, that they ſhould come to paſs; or at leaſt, not to differ very materially herefrom.

BUT not to enter into any niceties upon a ſubject, ſo intricate in its nature; I ſhall content my ſelf with obſerving here, that, in the language of ſcripture, God is not ſaid to permit, but to do, thoſe things in general, which come to paſs under his government, evil as well as good. I am the Lord, ſaith he, and there is none elſe: I form the light, and create darkneſs: I make peace, and create evil; I the Lord do all theſe things.Iſai. XLV. 6. 7. The ſcriptures do not ſpeak of God as an unconcerned, or inactive ſpectator, of any events; but as the author of them; and particularly the author of all the calamities which befal mankind. Only we are to take heed, that we do not ſo conceive of his over-ruling providence, as to make him the author, or approver, of mens ſinful actions. We are to aſcribe to him the moſt univerſal dominion and agency, conſiſtent with this neceſſary caution, or limitation. I ſay, conſiſtent with this; leſt we ſhould be chargeable with blaſpheming God, under the ſhew and appearance of doing honor to him. And ſome there are, who could not perhaps eaſily acquit themſelves of this charge, in reſpect of the manner in which they expreſs themſelves on the ſubject of God's providence and decrees.

BUT to wave every thing of a controverſial nature, for which this is not, to be ſure, a proper occaſion; let me here juſt mention a few of thoſe many public calamities, which God brings upon mankind from age to age. For the ways are numerous, in which he manifeſts his righteous diſpleaſure againſt ſinful nations; and many the evils which he brings on wicked cities and communities, from one generation to another. He ſitteth upon the circuit of the earth; and all nations are before him leſs than nothing and vanity. All things are ſubject to his controul; and he makes uſe of them in various ways, to accompliſh the deſigns of his providence. Fire and hail, ſnow and vapour, and ſtormy winds, fulfil his pleaſure: and the ſtars in their courſes, at his command, fight againſt his enemies.

GOD ſometimes lays cities deſolate by the ſword of their enemies. Numberleſs inſtances hereof are particularly recorded in ſacred ſtory. And this is one of the ways, in which God has often threatned to chaſtize a wicked and rebellious people. This threatning was executed in a moſt terrible manner, even on his choſen people Iſrael, after thay had filled up the meaſure of their iniquities: when Jeruſalem was turned into an heap of ruins by the Romans, whom he armed and ſent againſt it.

AT other times God manifeſts his righteous diſpleaſure againſt wicked cities and countries, by famine. Thus he reminds his people Iſrael, for their warning, of what he had formerly done againſt them in this way; and reproves them for their ſtubbornneſs under his afflicting hand. I have given you cleanneſs of teeth in all your cities, and want of bread—I have withholden the rain from you, when there were yet three months to the harveſt: And I cauſed it to rain on one city, and cauſed it not to rain on another city—I have ſmitten you with blaſting and mildew. When your gardens and vineyards, and your fig-trees, and olive-trees increaſed, the palmer-worm devoured them: yet ye have not retarded unto me, ſaith the LordAmos Chap. IV.

THE peſtilence is another of thoſe terrible judgments, by which God ſometimes lays cities and countries deſolate. The Iſraelites were often puniſhed for their ſins in this way, as they had been before threatned. I have ſent amongſt you the peſtilence, ſaith God to them, after the manner of Egypt—and have made the slink of your camps to come up unto your noſtrils: yet have ye not returned unto me.

MANY cities have been deſtroyed by terrible earthquakes; ſome intirely; and others ſo far, as to be laſting monuments of God's righteous diſpleaſure.

OMITTING innumerable other calamities and judgments, by which God makes known his wrath againſt wicked cities; I ſhall here only ſubjoin that of deſolating fire. Thus God threatned the king of Babylon of old▪ Behold, I am againſt thee, O thou moſt proud, ſaith the Lord God of hoſts: for thy day is come, and the time that I will viſit the—And I will kindle a fire in his cities, and it ſhall devour round about him.Jer. L. 31, 32. How many cities have been thus laid in ruins? ſome by fire from heaven, or mighty tempeſts of thunder and lighting, as Sodom and Gomorrha: Of which cities it is ſaid, that they are "ſet forth for an example, "ſuffering the vengeance of eternal fire; called eternal, becauſe thoſe cities were never rebuilded, but remained to all generations the monuments of God's wrath. But thoſe fires by which God deſtroys, or ſorely chaſtizes, proud and wicked cities, are not always thus kindled from heaven, as it were immediately by the breath of God. They are more frequently lighted up by other means; either by treacherous inteſtine enemies with deſign, or accidentally by other perſons. But by whatever means it comes to paſs, it is not done but by the will and appointment of God, who over-rules all theſe events, and has, doubtleſs, important ends to accompliſh by them.

ONE of the greateſt and moſt terrible fires known, was that of LONDON in the reign of Charles II. A. D. 1666. Of which the reader may pleaſe to take the following account, extracted from Dr. Smollett's Compleat Hiſtory of England.

"ABOUT this period, ſays he, London was expoſed to a terrible diſaſter from a conflagration which broke out on the third day of September, in the houſe of a baker. The flames, augmented by a ſtrongly eaſterly wind, raged with ſurpriſing violence. They deſtroyed ſix hundred ſtreets, including eighty-nine churches, many hoſpitals and public edifices, and thirteen thouſand two hundred private houſes. The ruins comprehended four hundred and thirty-ſix acres of ground. The conflagration continued three days, notwithſtanding all the endeavours that could be uſed to ſtop its progreſs, the king and duke aſſiſting perſonally on horſe-back, from the firſt alarm to its total ceſſation. At length, when all hope had vaniſhed, and the wretched inhabitants were overwhelmed with conſternation and deſpair, it ſuddenly ceaſed, and was intirely extinguiſhed▪ after having reduced many thouſand families from affluence to miſery, and the moſt flouriſhing city in Europe to a deplorable heap of rubbiſh. Nevertheleſs the ſpirit of the people did not ſink under this calamity. London ſoon roſe more beautiful from its aſhes. The king—regulated the plans of the new ſtreets, ſo as to render them more ſpacious and convenient than thoſe which had been burned. And he prohibited the uſe of lath and timber, as materials for the conſtruction of the houſes. The narrowneſs of the ſtreets had not only ſubjected them to caſualties of this nature, but alſo prevented a free circulation of air, which being impregnated with animal vapors, was apt to putrify, and produce infectious diſtempers, inſomuch that London was ſcarce ever free from a contagion; whereas no ſuch diſtemper has appeared ſince the city was rebuilt."

ALAS! We need not go to diſtant countries for examples of calamities of this kind. This capital of the province has ſeveral times ſuffered ſeverely by means of fire: Particularly about fifty years ago, when a conſiderable part of the town was reduced to ruinsUpwards of an hundred buildings were then conſumed. Since which there have been divers deſtructive fires in the town, tho' all of them far leſs extenſive and ruinous. All of them, I mean, excepting that of the laſt week, which was doubtleſs by far the moſt terrible viſitation of the kind, that ever it experienced; whether we conſider the number of the buildings, the value of the effects conſumed, or the multitude of people reduced to want and miſery hereby. Some perſons of eaſy, comfortable fortunes, are brought at once into a ſtate of dependence but little better than that of beggary: Some, of large and affluent ones, have loſt the greater part of what they poſſeſſed: Whilſt others of the poorer ſort have loſt all; and are, for the preſent, deprived of all means of getting a ſubſiſtence; ſo that they muſt either periſh, or become a public charge.

SOME circumſtances preceeding and attending this great diſaſter, are not unworthy of our particular notice. Fires have been more frequent in the town of late, than perhaps they have ever been in times paſt. It is but three or four months ſince a conſiderable fire happened, whereby many perſons were great ſufferers.At Oliver's dock; about 12 or 15 families being then burnt out. A few weeks after this, another fire broke out; by which, tho' not ſo many dwelling-houſes were conſumed, yet perhaps as much damage was ſuſtained.At the weſterly part of the town; when two rope-walks, with their apparatus, were deſtroyed; and other effects to the value of ſome thouſands of pounds. And for three days ſucceſſively before this laſt, and moſt terrible conflagration happened, the town was alarmed by fire. The firſt of theſe fires broke out at a very ſmall diſtance from this place;On Monday, March 17th. it got to a great head, and threatned to lay waſte this part of the town, together with this houſe of prayer, the houſe of God, wherein we are now aſſembled; on which the fire had actually taken hold. But, thro' the good providence of God, this very dangerous flame was happily extinguiſhed, without the intire conſumption of any one dwelling-houſe: and we are again permitted, contrary to the expectation of many, to aſſemble ourſelves for the worſhip of God, as uſual, in this place. So that we have, in this reſpect, cauſe to ſing of mercy, while, in others, we ſing of judgment.

THE alarm on the next day, viz. on tueſday, was very great, and not without ſufficient reaſon: When, by ſome means, the Laboratory of the royal train of artillery here took fire, and was blown up; when the adjoining buildings took the fire alſo, which was in imminent danger of being communicated to the king's ſtores, in which, it is ſaid, a large quantity of powder, charged ſhells, &c. were repoſited. The apprehenſion of the fire's making its way to theſe ſtores, and of the fatal conſequences that might thence enſue, put the town into a general conſternation. It was ſome time before people thought it prudent, or adviſeable, to approach the fire, ſo as to uſe any methods to extinguiſh it. But on further information, and a more exact knowledge of the ſituation and circumſtances of things, they applied themſelves to the buſineſs with great alertneſs and reſolution. And thus this fire was extinguiſhed, when it had done only a ſmall part of the damage that was apprehended from it; tho' in itſelf that was not inconſiderable.

THE day following,Wedneſday the 19th. different parts of the town, at different times, were alarmed with the cry of fire. It did not, however, then get to a conſiderable head any where, ſo as to become dangerous: Only as there is always ſome danger from a fire, tho' but ſmall, in ſuch a town as this; eſpecially in ſuch a dry and windy time as it was then.

BY theſe fires was uſhered in, that far greater, and more fatal one, which has left ſo conſiderable a part of the town in deſolation and ruin.It was diſcovered between one and two o'clock on Thurſday morning, the 20th. And there is one thing that deſerves to be particularly mentioned with reference hereto; as it may tend to lead us into a proper conſideration of the providence of God in this affair. When this fire broke out, and for ſome time before, it was almoſt calm. And had it continued ſo, the fire might probably have been extinguiſhed in a ſhort time, before it had done much damage; conſidering the remarkable reſolution and dexterity of many people amongſt us on ſuch occaſions. But it ſeems that God, who had ſpared us before beyond our hopes, was now determined to let looſe his wrath upon us; to rebuke us in his anger, and chaſten us in his hot diſpleaſure. In order to the accompliſhing of which deſign, ſoon after the fire broke out, he cauſed his wind to blow; and ſuddenly raiſed it to ſuch an height, that all endeavours to put a ſtop to the raging flames, were ineffectual: Tho' there ſeems to have been no want, either of any pains or prudence, which could be expected at ſuch a time. The Lord had purpoſed, and who ſhould diſannul it? His hand was ſtretched out, and who ſhould turn it back.Iſai. XIV. 27. "When he giveth quietneſs, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done againſt a nation, or againſt a man only."Job XXXIV. 29. It had been a dry ſeaſon for ſome time; unuſually ſo for the time of year. The houſes, and other things, were as fuel prepared for the fire to feed on: And the flames were ſuddenly ſpread, and propagated to diſtant places. So that, in the ſpace of a few hours, the fire ſwept all before it in the direction of the wind; ſpreading wider and wider from the place where it began, till it reached the water. Nor did it ſtop even there, without the deſtruction of the wharfs, with ſeveral veſſels lying at them, and the imminent danger of many others.One large ſhip, and eight or nine other veſſels were burnt: One of which was loaded, or partly loaded, with the king's ordnance-ſtores, ready to ſail. The South-battery on the water's ſide was alſo deſtroyed; when ſome barrels of powder taking fire, the exploſion was heard, and even the ſhock felt, at many miles diſtance. We may now, with ſufficient propriety, adopt the words of the Pſalmiſt, and apply them to our own calamitous circumſtances, Come, behold the works of the Lord, what deſolation he hath made in the earth. So melancholy a ſcene, occaſioned by fire, was, to be ſure, never beheld before in America; at leaſt not in the Britiſh dominions. And when I add, God grant that the like may never be beheld again, I am ſure you will all ſay, Amen!

IN ſhort, this muſt needs be conſidered, not only as a very great, but public calamity. It will be many years before this town, long burthened with ſo great, not to ſay, diſproportionate, a ſhare of the public expences, will recover itſelf from the terrible blow. Nor will this metropolis only be affected and prejudiced hereby. The whole province will feel it. For ſuch are the dependencies and connexions in civil ſociety, regularly conſtituted, that one part of a community cannot be much hurt, without detriment to the reſt: As in the human body, if one member ſuffer, all the other members ſuffer with it. Eſpecially, if the HEAD be ſick, or maimed, the whole body will ſoon feel the effects hereof, and partake of its ſufferings. And whatever ſome weak, or envious perſons may imagine, the good of the province in general, is very cloſely connected with the welfare, and flouriſhing condition of this CAPITAL: So that if it ſhould fall into decay and ruin, the moſt remote parts of the country would very ſoon feel the bad effects of it.

AT whatever time this diſaſter had befallen us, it would have been a very great one: But it is particularly ſo at preſent, when both the town and country are ſo much exhauſted by public taxes, eſpecially the former: When we have ſuch a load of debt lying upon us; a load ſtill increaſing, inſtead of leſſening; and when the ſeaſon of the year is juſt coming on, for proſecuting our military deſigns and operations. This calamity could not well have befallen us at any time, or conjuncture, wherein we ſhould have been leſs able to bear up under it, and ſurmount the difficulties occaſioned by it. But without any reference to theſe peculiar circumſtances, which enhance the misfortune, the loſs or damage, conſidered in itſelf, is ſo great▪ that it cannot be exactly computed in ſo ſhort a time as that ſince the calamity befell us.In a vote which paſſed the Great and General Court on the ſaturday after the late fire, it is ſaid to appear on the beſt information that could in ſo ſhort a time be obtained, that there were conſumed one hundred ſeventy-four dwelling-houſes and tenements, and one hundred ſeventy-five warehouſes, ſhops and other buildings, with a great part of the furniture, beſides large quantities of merchandize, and the ſtock and tools of many tradeſmen; that the loſs, upon a moderate computation, cannot be leſs than one hundred thouſand pounds ſterling; and—that the number of families inhabiting the aforementioned houſes, was at leaſt two hundred and twenty; three quarters of whom are by this misfortune rendered incapable of ſubſiſting themſelves, and a great number of them reduced to extreme poverty, and require immediate relief. For which charitable purpoſe three thouſand pounds currency, being about two thouſand two hundred and fifty pounds ſterling, was voted to be drawn out of the public treaſury; and his Excellency the Governor deſired to ſend briefs throughout the province, recommending a general contribution for the unhappy ſufferers.

IT highly concerns us rightly to improve this viſititation of providence, and to conduct ourſelves properly under it. This will be, not only our wiſdom, but our greateſt ſecurity againſt public calamities and diſaſters for the future, whether of this, or any other kind. We ſhould neither deſpiſe the chaſtening of the Lord, nor faint when we are rebuked of him.

Now, this being truly a public, as well as great calamity, I ſhall, in the FIRST place, make ſome reflexions upon it, which concern us all in common▪ SECONDLY, I ſhall direct my diſcourſe particularly to thoſe amongſt us, who have been more immediate ſufferers therein. And THIRDLY, To thoſe, whoſe dwellings and ſubſtance have been preſerved; and who are not directly involved in this calamity.

FIRST, IT becomes us all in general, ſeriouſly to regard the hand and providence of God in this evil that has befallen us. This evil, this great evil, has not ſurely come upon us, but by his appointment, and according to his ſovereign pleaſure. Various conjectures have been made, and rumours ſpread abroad, concerning the particular means, by which this raging and deſtructive fire was firſt kindled up. Which of them is right, or whether either of them be ſo or not, I am not able to tell: Nor is this very material to my preſent deſign. By whatever means this calamitous event has come to paſs, we are to look ſtill higher; to the great Author and diſpoſer of all things: For the Lord himſelf hath done it. We ought ultimately to regard him therein, if there be any ſuch thing as a providence ſuperintending human affairs. Except the Lord keep the city, the watchman waketh in vain: It is vain for us to riſe up early, or ſit up late, to eat the bread of ſorrows. And the firſt thing requiſite, in order to a due improvement of this viſitation, is a fixed, firm perſwaſion, that God's hand and counſel determined it to be done; or that it is really a viſitation from him. We cannot proceed a ſtep, in the way of religious reflexion upon it, unleſs we lay this down firſt as a certain principle.

WE ought, in the next place, to acknowledge the juſtice and righteouſneſs of God, in bringing this ſore calamity upon us: For the Lord is righteous in all his ways, and holy in all his works. Juſtice and judgment are the habitation of his throne, not only when the light of his countenance is lifted up, and ſhines upon us in our proſperity; but alſo when clouds and darkneſs are round about him, and we are overwhelmed with adverſity. God does not afflict willingly, or grieve the children of men, even when they have incurred his juſt diſpleaſure: Much leſs does he wantonly puniſh the innocent. We may aſſure ourſelves, it is not without juſt and ſufficient provocation, that he has appeared thus againſt us. It becomes us therefore to be humble and ſubmiſſive under his chaſtening hand; under this great frown of his providence. For wherefore ſhould a living man complain, a man for the puniſhment of his ſins!

THIS is a ſeaſon, wherein it doubtleſs becomes us all ſeriouſly to examine our ways, in order to diſcover, as far as may be, what are the ſpecial grounds and reaſons of God's diſpleaſure againſt us, and of his contending with us in ſo terrible a manner▪ Indeed this general conſideration, that we are ſinful creatures in common with the reſt of mankind, were plainly ſufficient to juſtify God's dealings with us, even tho' this calamity had been far greater than it is. However, the holy ſcriptures give us reaſon to think, that God ſeldom, or never, brings very great and public calamities upon a community, unleſs it is for ſins of a very heinous and provoking nature. In which reſpect, there ſeems to be a wide and material difference between the conduct of providence towards nations, or communities, and towards particular perſons. For with regard to the latter, this certainly will not hold true; the beſt men being often the greateſt ſufferers in this world. All things come alike to all; and there is one event to the righteous and to the wicked, if we ſpeak with reference to individuals, in this preſent ſtate: So that no man knoweth either love or hatred from all that is before him; either by the proſperity he enjoys, or the adverſity which he ſuffers. Which ſeems not applicable to communities; at leaſt, not eaſily reconcileable with the ſcripture account of God's conduct towards them, to ſay nothing of what we are taught by experience.

I PRETEND not to penetrate ſo far into the views and deſigns of providence, as to be able particularly and poſitively to determine, for what reaſons it is that God has thus ſorely chaſtized us. "His judgments are a great deep." We may, however, conclude in general, that whatever ſins are moſt prevalent amongſt us, theſe are ſins which have contributed moſt to bring this great calamity upon us. In going thus far, there is no preſumption. No particular ſins, or ſinners, are indeed to be excluded, as not contributing to bring calamities upon a people, whenever God ſends them. However, I ſuppoſe we are to look for the primary, or chief cauſes of common calamities, not in a comparatively ſmall number of particular perſons, however impious or profligate; but in the main body of a people. Common judgments muſt ordinarily be ſuppoſed to to have ſome common cauſe.

AND are there not ſome ſins, with which we are very generally chargeable? If any one ſhould aſſert, that we were generally profane ſwearers, whoremongers, drunkards, adulterers, thieves or liars, he would doubtleſs himſelf deſerve no better a character than that of a falſe accuſer, and ſhameleſs calumniator. There, are indeed, many ſuch ſinners amongſt us; but it is to be hoped their number is ſmall▪ in compariſon of thoſe who are guiltleſs of any of theſe crimes. But ſuppoſe any one ſhould ſay, that pride was a ſin very generally prevalent amongſt us, would he merit the character of a falſe accuſer? If another were to aſſert, that we were generally addicted to luxury, would he be a calumniator? If a third were to tax us with being generally ſelfiſh, and greedy of gain, without a due and proportionate regard to the welfare of the public, or of our neighbour; could we truly deny the charge? If a fourth were to accuſe us of formality in our religion, of laying too great ſtreſs on ſome things of little or no importance, and comparatively neglecting the weightier matters of the law and goſpel, could we juſtly deny this to be our character? I do not myſelf bring theſe general accuſations; but it would not be amiſs for us ſeriouſly to conſider, how far they might be juſt. If there be a real and ſufficient foundation for them, we need not be at any loſs for ſuch cauſes of God's diſpleaſure, as are common to us.

NOR would it be improper for us, on this occaſion, to inquire, whether we have been duly thankful to God for the ſignal mercies and deliverances which he hath vouchſafed to us in times paſt. He has ſhown great favour and kindneſs to us at ſundry times▪ and in divers manners. Tho' he has often contended with us by fire heretofore; yet how often have very threatning fires been ſeaſonably extinguiſhed; and not permitted to prevail againſt us. Have we generally been thankful, properly thankful, for theſe favourable appearances of providence for us, in the times of danger and fear? If not, our ingratitude in this reſpect, may be ſuppoſed one ſpecial reaſon of the late terrible calamity. God's deſign may be, to make us more ſenſible of former mercies, by the greatneſs of the evil he has now brought upon us.

GOD has repeatedly viſited us with earthquakes, the moſt alarming in their nature of any of his providential diſpenſations. However his goodneſs and compaſſion have ſtill ſpared us in theſe times of our diſtreſs, when we had reaſon to apprehend the moſt awful and fatal effects of theſe viſitations; particularly of one of them, a few years ſince: Tho' about the ſame time, the moſt amazing deſolations were wrought by earthquakes in ſome other parts of the world. Have we taken proper notice of his dealings with us in this reſpect? If not, this may be another reaſon of the great calamity now brought upon us.

MOREOVER: Our enemies, during the late and preſent war, have been forming dangerous deſigns againſt us, even againſt this metropolis. But God has repeatedly blaſted their deſigns; and has lately given us the moſt remarkable ſucceſs againſt them: So that our once juſt apprehenſions from them, are vaniſhed away; and even turned into triumph over them. Have we been duly thankful for theſe deliverances and mercies? If not, this may be one cauſe, why he has now deſtroyed by fire, what he would not permit the enemy to deſtroy.

PERHAPS we have rejoiced with an unchriſtian, and inhuman joy, in the diſtreſſes and calamities lately brought upon our enemies; when great part of their country was ravaged, their villages burnt, their capital city beſieged, and partly conſumed by fire. If we have rejoiced in their miſery with an unrelenting▪ ſavage temper of mind, God may have been hereby provoked to bring this great evil upon us; which, in its kind, bears ſome reſemblance to what they have ſuffered. Or if we have not rejoiced in the miſery of our enemies with an unchriſtian, barbarous joy, perhaps we have triumphed over them with unchriſtian pride; and been vainly elated with the ſucceſſes God has given us, inſtead of being humbly thankful to him therefor. And if this be the caſe, God doubtleſs deſigned to check our pride by this viſitation, and make us think more ſoberly of ourſelves.

BUT if there are no particular ſins, with which we are chargeable in common; yet are we not all in general chargeable with ſome? ſome of us with one vice, or miſdemeanour, and ſome with another? If ſo, this is a ſufficient ground for our being thus chaſtized by a common calamity. And we were doubtleſs ripe for ſome ſignal puniſhment from the hand of providence, when this great evil came upon us. Many atrocious ſins, and flagrant abominations, are found in the midſt of us. To what an amazing pitch of wickedneſs and impudence, ſome perſons amongſt us were arrived, is evident even from ſome tranſactions at the time of the late terrible fire. For, inſtead of being affected with ſo melancholly a providence, and charitably aſſiſting people in ſaving their effects, ſome there were, ſo hardened and ſhameleſs, as to take the opportunity of the general confuſion▪ to ſteal and rifle their neighbours goods! One would hardly have thought it poſſible for people to be ſo wicked, impious and abandon'd. I hope, indeed, there were not many ſuch; and that theſe were not born and educated amongſt us, tho' I am not certain. But wherever they were born and bred, they are certainly a diſgrace, not only to their own country, but to the world itſelf, and to human nature.

IT does not become us, even the beſt of us, on ſuch an occaſion as this, to juſtify▪ or excuſe ourſelves; or to attribute this public calamity wholly to the ſins of others. Probably none of us can intirely acquit ourſelves of having contributed to it, by our own particular miſcarriages. And it highly concerns us all, ſeriouſly to reflect upon our paſt conduct; and to humble ourſelves under the righteous hand of God.

WE may all learn ſome very uſeful and important leſſons from this viſitation, if we duly attend to it. We are hereby more particularly reminded of the vanity of worldly riches▪ and the folly of depending on, or placing our chief happineſs in them. How ſuddenly do they take to themſelves wings, and fly away, as an eagle towards heaven, leaving the poſſeſſors of them deſtitute, not only of ſuperfluous wealth, but even of thoſe things which are needful for the body! This is one of thoſe diſpenſations of providence, which give a particular force and energy to thoſe words of the apoſtle—Charge them that are rich, that they truſt not in uncertain riches, but in the living God, who giveth us richly all things to enjoy: And alſo to that more general admonition of our Saviour himſelf—Lay not up for yourſelves treaſures upon earth, where moth and ruſt do corrupt, and where thieves break thro' and ſteal; but lay up for yourſelves treaſure in heaven, &c.

To finiſh theſe general reflections: We are all in common admoniſhed by this viſitation of providence, to conſider and amend our ways. Doubtleſs the end of our being thus viſited and chaſtized, is our reformation. Whatever ſerious reflections we may at preſent make upon this calamitous event; yet the great deſign of it will not be anſwered upon us, if we continue unreformed. This is often the caſe. Pharaoh and his people were in ſome meaſure humbled, at the time when the plagues were upon them. But they ſoon forgat the judgments of heaven; and became more hardened afterwards. This was ſometimes the caſe alſo with the people of Iſrael. Thou haſt ſtricken them, ſays the prophet, but they have not grieved; thou haſt conſumed them, but they have refuſed to receive correction. They have made their faces harder than a rock, they have refuſed to return. If we are not reclaimed from our ſins and vices by this calamity, we have reaſon to apprehend greater and heavier ones: God's anger will not be turned away; but his hand will ſtill be ſtretched out againſt us. O let us not, by our impenitence and hardneſs of heart under this correction▪ provoke God to ſmite us with greater ſeverity; leſt, perhaps, we periſh under his hand, while there is none to deliver! But, on the other hand, if we duly lay to heart this ſore chaſtiſement, and return to God, he will doubtleſs return to us in mercy. Come then, and let us return unto the Lord: For he hath torn, and he will heal us▪ he hath ſmitten, and he will bind us up. Tho' he hath viſited our tranſgreſſions with a rod, and our iniquities with ſtripes; yet his loving kindneſs will he not utterly take from us; nor ſuffer his faithfulneſs to fail.

BUT I was in the next place,

SECONDLY, To direct my diſcourſe particularly to thoſe amongſt us, who have been the more immediate ſufferers in this common calamity. My brethren, I truſt we all in general heartily ſympathize with you, and bear a part in your affliction. But if it concerns us all in common, ſeriouſly to conſider the hand of God in this viſitation, allow me to remind you, that it more eſpecially concerns you to do ſo, on whom this great calamity, by his appointment, has more immediately fallen. To us, this providence more than whiſpers; to you it ſpeaks ſtill louder, even in thunder. I would, however, be very far from inſinuating, that the unhappy perſons who are the immediate ſubjects of this calamity, are in general more guilty in the ſight of God than others. This would be at once uncharitable in itſelf, and a plain violation of a rule, or maxim, which our Saviour laid down on an occaſion not altogether unlike to the preſent. But ſtill you muſt acknowledge▪ that altho' the call and admonition of providence in this viſitation, be to all of us in common; yet to you it is more direct and immediate, as well as louder. You are eſpecially admoniſhed to examine your ways, in this day of viſitation and trial. And if you ſhould diſregard this providence, you would doubtleſs be more inexcuſable than others.

IT becomes you to bear your loſſes, however great, with patience, and humble reſignation to the will of God: For he it is, you will remember, that has brought this evil upon you. Nor has he taken any thing from you▪ which he did not firſt give to you. All that is in the heaven and in the earth, is his: both riches and honor are of him1 Chorn. XXIX. 11, 12.. And you are ſenſible that all his worldly and temporal gifts, are gifts only during his good pleaſure: Not abſolute, perpetual grants; but ſuch as he has an indiſputable right to recall, at whatever time, and in whatever manner, he ſees fit. You have therefore no reaſonable ground of complaint; but ought meekly to acquieſce in what he hath done. It were not amiſs for you on this occaſion, to reflect on the much greater loſſes and ſufferings of Job; and on the manner in which he conducted himſelf under them. He fell down upon the ground, and worſhipped, and ſaid, Naked came I out of my mothers womb; and naked ſhall I return thither: the Lord gave, and the Lord hath taken away; bleſſed be the name of the Lord. In all which Job ſinned not, nor charged God fooliſhly.Chap. I.

God has doubtleſs wiſe and holy, and even gracious ends, to anſwer by viſiting you in this manner. The viſitation is particularly calculated to wean your affections from this evil world; and excite you to ſeek, with greater diligence, the true, ſpiritual riches. Perhaps your hearts have been heretofore too much ſet upon the world; and thoſe riches which will not "profit in the day of wrath." If this be the caſe, God hath ſhown you your error by this viſitation of his providence; and calls upon you hereby, for the future to ſet your affections only on thoſe things that are above, where Jeſus Chriſt ſitteth at his right hand. It will be happy for you, if you make ſo reaſonable and wiſe improvement of your worldly loſſes; they will then be the greateſt gain to you in the end. Any acceſſion to, or increaſe of your virtues, is of far more benefit and importance to you, than thouſands of ſilver or of gold would be, or all worldly riches. Theſe are corruptible and tranſitory: but that is a treaſure that fadeth not away, incorruptible and eternal. And a good man, in the language of the apoſtle, equally bold and beautiful, having nothing, poſſeſſeth all things!

THOSE whoſe habitations and wealth have been conſumed by this deſolating fire, have ſtill great cauſe of thankfulneſs, that their lives have been preſerved. The life is more than meat, and the body than raiment. Conſidering the time when this fire broke out▪ being the dead of the night, when people were in their beds, and ſome of them on beds of ſickneſs; conſidering the violence of the wind, and the rapidity with which the flames ſpread, and catch'd from place to place; the wide extent of them, and the general confuſion and conſternation which they occaſion'd; conſidering theſe things, I ſay, it would not have been ſtrange, if many perſons had periſhed together with their ſubſtance, and mixed their own aſhes with that of their dwellings. But no life was loſt. In this reſpect, God remembered mercy in the midſt of judgment; which demands our grateful acknowledgments; and particularly the thanks of thoſe, who were in danger of being conſumed in their dwellings, as many of the unhappy ſufferers were.

BESIDES: I take it for granted, that few, or none of you, my brethren and uſual hearers, have loſt all your worldly ſubſtance, as ſome others are ſaid to have done. Let me therefore exhort you to be thankful to God for what he has left you ſtill poſſeſſed of; eſpecially if that be ſufficient for you to ſubſiſt comfortably upon, in the way of honeſt induſtry. Tho' you ought not to deſpiſe the chaſtening of the Lord in the loſſes you have ſuſtained; yet it becomes you to acknowledge his goodneſs in what is left you. It is not a great deal that is neceſſary to the ends of life: virtue, and moderate deſires, are ſatisfied with little; and having food and raiment, you ought to be therewith content. We brought nothing into this world, and it is certain we can carry nothing out of it, how much ſoever we poſſeſs: Though if we could, it would be of no advantage to us. In heaven we ſhould not need, but deſpiſe and neglect it; and in hell it would not alleviate our torments.

BUT if any of you ſhould have loſt all your worldly ſubſtance by this calamity, you ought not, however, to deſpond under this trial, or to faint, being thus rebuked of the Lord; but ſtill to place your hope and truſt in him, who heareth the young ravens when they cry. O fear the Lord, ye his faints▪ for there is no want to them that fear him. The young lions do lack, and ſuffer hunger; but they that ſeek the Lord ſhall not want any good thingPſalm XXXIV. 9, 10.. I reminded you above of the ſufferings and patience of Job▪ let me now remind you of the "end of the Lord" with reſpect to him; that the Lord is very pitiful, and of tender mercyJames V. 11.. That good man ſaw at length an happy iſſue of his troubles. For "the Lord bleſſed the latter end of Job more than the beginningChap. XLII. ver. 12."▪ You may from hence take ſome encouragement: God is able to make all things abound to you. And it is a circumſtance not unworthy to remind you of, for your conſolation▪ that you live in a country▪ at leaſt in a town, wherein there is a general diſpoſition in the people to afford neceſſary relief to the poor and afflicted: So that you have no reaſon to be under any anxiety of mind reſpecting a livelihood; eſpecially if you enjoy bodily health and ſtrength, with ability to exerciſe ſome lawful calling. But whatever be your condition in this world, godlineſs with contentment will be, not only your duty, but your greateſt gain. You ſhould endeavour to be prepared for whatever circumſtances God ſhall order for you; and to this end, beſeech him to give you the temper of the holy apoſtle, who ſaid, I have learned in whatſoever ſtate I am, therewith to be content: I know both how to be abaſed, and I know how to abound; every where, and in all things I am inſtructed, both to be full and to be hungry, both to abound and to ſuffer needPhil. IV. 11, 12.. Even the Son of man had not where to lay his head, tho' the foxes have holes, and the birds of the air have neſts.—And if the ſame mind be in you, which was in Chriſt Jeſus▪ you will bear the extremeſt poverty without repining. Leſt therefore you ſhould be weary or faint in your minds, conſider him, who "tho' he were rich, yet for your ſake became poor": Learn of him to be truly "meek and lowly in heart; and whatever be your outward condition, you will then "find reſt unto your ſouls"; ſuch reſt as the greateſt worldly proſperity cannot give!

THIRDLY: Let me now turn my diſcourſe to thoſe, whoſe habitations and ſubſtance have been preſerved in this time of deſolation; eſpecially to thoſe, who have been in imminent danger of being ſharers with others therein. As this calamity is from God, ſo it is he who has directed it where to fall, and preſcribed its bounds and limits. You ſhould therefore be ſenſible, that he has been your preſerver; and made this diſtinction between you and others. If others ought to acknowledge his providence in the calamity which has befallen them, certainly it is not leſs incumbent on us to acknowledge it in our own preſervation. Had God, who commandeth the wind when and where to blow, given a different direction to it▪ our habitations might have been conſumed, while thoſe of the preſent unhappy ſufferers were preſerved. I mention this circumſtance particularly, becauſe it is familiar and obvious; plainly ſhowing▪ that it is God▪ and not man, who has made this difference; an important truth, which might be evinced by other conſiderations alſo, were there time and occaſion for it.

NOR ought we to attribute our preſervation to any ſuppoſed merit, or ſuperior goodneſs in ourſelves; or the ſufferings of our neighbours, to any greater guilt or demerit in them. Our Saviour ſeems to have deſigned a general caution againſt ſuch imaginations, in a paſſage which was alluded to above. When certain perſons told him of ſome Galileans, whoſe blood Pilate had mingled with their ſacrifices, expecting▪ probably▪ that he would have attributed this to the great wickedneſs of thoſe Galileans in compariſon with others, his reply was—Suppoſe ye that theſe Galileans were ſinners above all the Galileans, becauſe they ſuffered ſuch things? I tell you, Nay—Or thoſe eighteen, on whom the tower of Siloam fell▪ and ſlew them; think ye that they were ſinners above all men that dwelt at Jeruſalem? I tell you, Nay: But except ye repent, ye ſhall all likewiſe periſh. Our Saviour's meaning here is not, that thoſe Galileans, and thoſe Jews, were not ſinners; or that they did not juſtly ſuffer ſuch things on account of their ſins. Neither of theſe things can be ſuppoſed. But the obvious deſign of this remarkable paſſage is, to teach us that God, in his providential government of the world, does not always ſingle out the greateſt ſinners, to make them the greateſt ſufferers in the ſight of men; and, conſequently, that we ought not to conclude ourſelves more righteous than others, merely becauſe we at preſent eſcape thoſe judgments which befal others. God will finally give to every man according to his deeds, in weight and meaſure, and exact proportion. But at preſent he acts as a ſovereign: I mean, in the outward diſpenſations of his providence towards particular perſons; agreeably to the obſervations of Solomon, mentioned in the former part of this Diſcourſe, that "all things come alike to all; that there is one event to the righteous and the wicked; and that no man knoweth either love or hatred from all that is before him." A greater than Solomon has confirmed theſe remarks on the conduct of divine providence. We ſhould therefore take heed, that we do not attribute to our own ſuperior piety or virtue, what we ought to aſcribe ſolely to the ſovereign pleaſure of God, and his diſtinguiſhing favour towards us. For to apply our Saviour's language and reaſoning above, to the melancholly occaſion before us: Suppoſe ye that thoſe who have lately ſuffered ſuch things▪ were ſinners above all that dwell in BOSTON? I tell you, Nay! At leaſt▪ we have no reaſon to think them ſo▪ on this account. Many who have eſcaped this diſaſter, and perhaps we ourſelves, are as great, or greater ſinners; and except we repent, ſome worſe thing may come unto us.

WHAT ſhall we render unto the Lord for his diſtinguiſhing goodneſs to us in this reſpect? It becomes us to render praiſe to him; for "whoſe offereth praiſe, ſaith the Lord, glorifieth me." We ſhould alſo ſhew our gratitude to God, by devoting ourſelves▪ and all we have, to his honor and ſervice. His goodneſs and forbearance lead Us to repentance, while his righteous ſeverity is exerciſed towards others for the ſame general end. Us he draweth with the cords of love, while he ſcourgeth others, not more guilty, with the rod of affliction. And ſhall we deſpiſe his goodneſs, forbearance and long-ſuffering! If there be any peculiar audaciouſneſs, or preſumption, in deſpiſing the chaſtening of the Lord; there is certainly a peculiar baſeneſs and diſingenuity, in deſpiſing his goodneſs. We and our ſubſtance, have been as it were plucked out of that fire, by which others have ſuffered ſo much. Let us therefore take heed, leſt we incur that heavy cenſure, Amos Chap. IV. I have overthrown ſome of you as God overthrew Sodom and Gomorrha; and YE were as a fire-brand plucked out of the burning; yet have ye not returned unto me, ſaith the Lord!

WILL it not particularly become us to ſhew our gratitude to God for his diſtinguiſhing mercy to us▪ by chearfully imparting of our ſubſtance for the relief of our indigent brethren? The government has already done ſomething for their preſent relief. But there being ſo many of theſe unhappy ſufferers, they will doubtleſs ſtand in need of farther ſuccour and aſſiſtance, before they are in any method of ſupporting themſelves. And God forbid, that any of us who have eſcaped this calamity, ſhould be backward to diſtribute, or unwilling to communicate, as there may be occaſion, and we have ability! One reaſon, we may well ſuppoſe, why God has ſpared our ſubſtance, is, that we might be in a capacity to relieve and aſſiſt thoſe, whom his holy providence has render'd objects of our charity. It is partly for their ſakes, not wholly for our own, that our ſubſtance has been preſerved. Nor can I indeed doubt, but that the people of the town will be generally diſpoſed to liberality on this occaſion▪ eſpecially when I reflect, how largely and chearfully they contributed a few months ſince, on a ſimilar occaſion.

About a thouſand pounds lawful money was collected in the ſeveral religious aſſemblies in the town, for the relief of the ſufferers by the late fire near Oliver's dock: A large ſum, conſidering the impoveriſh'd and declining ſtate of the town, and the greatneſs of the public taxes. And tho' the diſpoſition of the people be ſtill the ſame, and the preſent occaſion much greater, and more urgent than the former; yet it will naturally be remember'd▪ that our ability is now leſs than it was then. The more the town then gave away, the leſs it now has to give: And many who▪ as we ſuppoſe, contributed largely on that occaſion▪ are ſo far from being able to do the like now, that they need relief themſelves.

It is to be hoped therefore, that our friends and brethren who live in the country, where their ſituation ſecures them ſo effectually againſt calamities of this nature, will ſeriouſly conſider the preſent diſtreſſed condition of the town▪ and ſhew their chriſtian benevolence on this occaſion▪ agreeably to the Brief which his Excellency the Governor has iſſued out. And we are the more encouraged to expect this, by reflecting how chearfully ſome of them made collections for the poor amongſt us, at the time of the laſt general ſmall pox in the town.—"With ſuch ſacrifices God is well pleaſed."

BUT it is time to draw to a concluſion of this diſcourſe. When God's judgments are abroad in the earth, it is then more eſpecially incumbent upon the inhabitants thereof to learn righteouſneſs. If we do not regard the paſt, or preſent, there may probably be other, and heavier ones, in ſtore for us. At leaſt it is certain, that the wicked ſhall not finally eſcape the righteous judgment of God. For behold the day cometh that ſhall burn as an oven, and all the proud, yea, and all that do wickedly, ſhall be as ſtubble; and the day that cometh ſhall burn them up, ſaith the Lord of Hoſts, that it ſhall leave them neither root nor branch.Mal. IV. 1. Such a fire as we have lately ſeen, eſpecially in the night, diffuſes general terror and diſtreſs. What then will be the conſternation, how great the amazement, of a guilty world, when the Son of man ſhall be revealed from heaven in flaming fire, taking vengeance on them that know not God, and that obey not his goſpel! The old world periſhed by water: But the heavens and the earth that now are, are reſerved unto fire, againſt the day of judgment, and perdition of ungodly men. And even theſe leſſer fires and conflagrations, which ſtrike us with ſo much awe, may naturally remind us of that general, and far more awful one, which the prophets and apoſtles have foretold; when the earth itſelf, with the works that are therein, ſhall be burnt up, and the elements ſhall melt with fervent heat.—Seeing then that all theſe things ſhall be diſſolved, what manner of perſons ought we to be, in all holy converſation and godlineſs? looking for▪ and haſting unto, the coming of the day of God!—To the wicked this will be a day of unutterable woe; but to them that fear his name, and ſerve him, a day of triumph and exultation. Happy are they who diligently prepare for it. But, alas! there are many, who will not be perſuaded, that there is ſuch a day approaching; ſcoffers, walking after their own luſts, and ſaying, Where is the promiſe of his coming? For ſince the fathers fell aſleep, all things continue as they were from the beginning And many of thoſe who profeſs to believe it, do not practically regard it, minding only earthly things: and ſuch as theſe will accordingly be overwhelmed with a ſudden and remedileſs deſtruction. For as it was in the days of Noah, ſo ſhall it be alſo in the days of the Son of man. They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark: and the flood came, and deſtroyed them all. Likewiſe alſo as it was in the days of Lot; they did eat, they drank, they bought▪ they ſold, they planted, they builded: But the ſame day that Lot went out of Sodom, it rained fire and brimſtone from heaven; and deſtroyed them all: Even thus ſhall it be in the day when the Son of man is revealed!Luke XVII. 26—30.