menu_book Chapter 14

Section 14 of God's Terrible Voice in the City. By Thomas Vincent. This LibriVox recording is in the public domain. A catalogue of London's sins. 10 to 14. 10. A tenth sin, being so odious to God, so destructive where it abounds, and so universal in London, I shall speak of it the more largely, both in regard of the inward workings and the outward expressions of it, which, when opened, I believe there are none that will be able to say they are wholly free from it. First, in regard of the inward workings of pride. Oh, how hath the

poison of this sin envenomed the spirits of the most in a very high degree! How many self-admirers have there been in London, who have been puffed up with an overweening conceit of their own excellencies? What high, touring, swelling thoughts have they had of themselves? What secret self-pleasing and lifting up themselves in their own esteem? Some esteeming themselves for that which is matter of shame, admiring themselves for their own wit and parts, when

they have lain fallow and not been employed for God, or when they have been employed to his dishonor. When they have been wise, but it hath been to do evil. When they have been men of understanding, but it hath been to practice iniquity. When they have had cunning craftiness, but it hath been to deceive, to defraud, and overreach, or to plot and contrive others' mischief. When they have had a ripe wit, quick understanding, rich fancy, fluency of speech,

but the employment hath been about toys and trifles, or that which is worse, when the vent hath been in foolish, empty compliments and courtship, jesting with scripture, scoffing at the religious, or in dirty and obscene discourses. Others have admired themselves for that which really they never had, but only in their own imagination. Some for their parts and learning, thinking themselves great scholars when none have thought so about themselves. Others for their

grace and godliness when their silver hath been dross, and their grace either counterfeit in whole or so mixed with unperceived corruption, that upon examination they find themselves very poor in that which they thought themselves so much enriched with. And if they looked to the root and principle of their actions, they might find great flaws and deficiency in those things which they had the highest conceit of. How many in London have had very honourable esteem of themselves,

preferring themselves above others, yea, above the whole world. Few have measured themselves by the rule, but measured themselves by their own fancies, or by other men's esteem. How many have thought themselves to be something, when they have been nothing, and rejoiced in their actions as excellent and admirable, not from their own proof and trial of them by the word, but from others' acceptation and commendations, and by comparing them with the actions of other men, whom they

have conceded themselves to exceed. Or how have some lifted up themselves above others, looking upon themselves as far more worthy without any real ground. Their eye hath been upon their own good things, overlooking the secret evil, because it cannot be seen by men, and their eye hath been upon others' evil things, overlooking the good which hath been out of ready view. Their eye hath been upon their own best things, and upon others' worst things, aggravating their faults and

extenuating their own. Thus they have in their thoughts brought others down, through uncharitableness, and lifted up themselves upon the ruins which their uncharitableness hath made in others worth. And when they have had greater esteem because of their greater show, this opinion of themselves hath been confirmed, whereas in truth others who made less show and had less esteem have had more sincerity and secret hidden excellency. I might further trace the inward workings of pride in

the self-love which it hath effected. What a marvellous affection have proud persons had towards themselves, notwithstanding their ugliness and spiritual deformity, the rottenness and corruption within them, and many lusts of their hearts, all which pride hath covered, and a thousand folds in themselves, as charity doth cover a thousand folds in others. Pride hath put a fair gloss and varnish upon all, and represented men to themselves as very lovely and amiable. Pride

also hath chosen so much their friends who have been loved, not according to the worth which those persons have had, but according to the estimation those persons have had of their worth, which, if those have fallen in estimation, these have fallen in affection. I might show the workings of pride in the hatred, anger, spite, revenge which it hath effected, when it hath met with disesteem or slighting, the grief at the subtraction of its fuel and provision, the solicitous

thoughts and cares concerning, and eager progging, and pursuit after others' commendations, the storm of commotion and disturbance which this wind hath raised, when the tide of applause hath run another way, the complacency and delight it hath yielded in drinking out of a full stream of others' esteem, in chewing the cud, and revolving in the mind the praise of men, but so much concerning the inner workings of pride. Second, concerning the outward expressions of pride, and that, one, in the speech,

London hath been grossly guilty of boasting and vainglory. What company could you come into almost but you should find many boasting spirits, some foaming out the shame of their own praise in high expressions and direct self-commendations, without any regard to God's glory, self-vindication, example, or excitement, in which cases, modestly and sparingly, to do it may be lawful and a duty, but they have done it only to be well thought on and admired. Others, driveling out their own

praises more slyly and indirectly, but a Christian of eyes and brains might easily perceive that the drift and scope of the discourse hath been self, and a tacit begging of a good opinion. As if one should say, Pray, friends, think a little better of me, pray have me higher in your esteem, for to say the truth, by this I give you to understand that I am a very worthy person. Many we shall find very forward to declare their own goodness, but few faithful in speaking forth the praises of God.

Yea, many there have been who have discommended themselves, not that they might fall, but rise in esteem. This some rotten-hearted hypocrites, as full of pride as they can hold, and some sincere in the main, yet too much like them have spoken so meanly of themselves, and so much against themselves as none other would do. And what hath been the design, even that they might be accounted humble, and therefore they have taken care in their self-commendations, to speak of nothing

but common infirmities, concealing their more gross faults, and those common infirmities in a mourning and complaining way, as if they were very sensible of them, as if affected, afflicted, and burdened with them, as the humble, sincere Christian is indeed, that they might be esteemed for sensibility of small faults, and then they have taken care to do it, not to those that are more rigid, severe, and quick-sighted Christians that would quickly have smelt out their pride,

but unto those which they have looked upon as the most tender, charitable persons, who are ready hereby to advance them higher in esteem, or weaker Christians who are ready to confess more evil of themselves. And when they have thus spoken against themselves, they have not really thought so, but on the contrary, they have spoken so that they might be contradicted and commended to their faces. If they thought they should have fallen in esteem by such words, they would have held their peace,

but because they supposed discommendation might most effectually promote esteem, and draw out a good word, therefore they have used it. Proud hypocrites speak ill of themselves that they may be accounted humble. They cannot endure to be humble. They care not for the grace, yea, they hate it. Yet they would be thought to have it, because it doth promote esteem. They love the reward of humility, but they care not for humility itself. They love humility in

others, because such persons will stoop to them, but they love not humility in themselves, for they will stoop to none. Thus some also, out of a secret design of pride, have discommended others behind their backs, that they might be thought to exceed them whom they would correct, and find fault withal, they have laboured to bring down others that they might set up themselves, and the same design of pride they have had in commending others to their faces, and exalting them in words

above themselves, not from a real esteem which they have had of them above themselves, but only that they might draw forth a commendation from them. Such expressions of pride have been to be found in professors and have been more latent, but I shall speak of the more growth and open expressions which have been general in the city. We read of the pride of the daughters of Jerusalem, Isaiah 3 verse 16, etc. They were haughty and walked with stretched forth necks and wanton eyes,

walking and mincing as they went, and making a tinkling with their feet. And what was it they were proud of? See, from verse 18 to verse 25, their ornaments, their coals, their tires, their chains, their bracelets, their mufflers, their tablets, their headbands, their rings, their jewels, their changeable suits of apparel, and the like. And hath there not been this pride in London? Were not the daughters of London like the daughters of Zion for pride and haughtiness?

Was there any place in England that could show such pride of apparel as London could show, which the female sex were not only guilty of? Was there any fashion, though never so antique and apish, which London did not presently imitate? Who can count the cost which hath been lavished out in clothing and rich apparel, some pinching their bellies and families to lay it out on this lust. This pride of apparel is very shameful and absurd, clothes being the badge of apostasy,

which were not made use of till after the fall. Therefore the word beged, which signifies clothing, comes from bagad he prevaricated, and it is as if a thief should be proud of his shackles or any malefactor of his mark of disgrace, at least the gaudy attire of many persons hath signified the emptiness and frothy mind within, and that they have had nothing to set them forth but their clothes. I might also add the pride which the daughters of London have had of their

beauty, though it be but skin deep, and the body but a skin full of dirt, and the choicest beauty without discretion, like a jewel hanged at the ear or nose of a swine, and the Lord knows what monstrous and defiled and deformed insides that most of those have had, who have been so fair and adorned outwardly. Many in London have been proud of their fine clothes and fair faces, and others of their fair shops and stately houses. Pride has hung about the neck like a chain, and covered them

like a garment, instead of the clothing and ornament of humility, which before God is of so great price. Now God is highly offended with the sin of pride. God resisteth the proud, 1 Peter 5, verse 5, uber e fanus, and it dasete. He doth, as it were, set himself in battle array against them. Pride goes before destruction, and an haughty spirit before a fall, Proverbs 16, verse 18. Pride was one of Sodom's sins, which city was burnt with fire from heaven, Ezekiel 16, verse 49.

The scriptures speak of three cities that were burned for this sin of pride among other sins, namely Sodom, Jerusalem, and Babylon, and may not London come in for a fourth? The botches and blains and loathsome sores in the bodies of many when the plague was in London, and the burning of so much fuel of pride by the fire, methinks were a very loud reproof and rebuke of London for this sin.

11. Another sin of London is fullness of bread or intemperance in eating. This was another of the sins of Sodom. God did feed London with the finest of the wheat, and gave plenty of corn and flesh and other provisions, but how have they abused plenty by their intemperance and luxury? O the excessive feasting in halls and private houses of them, whose estates have been more plentiful! What indulging hath there been to the appetite,

as if self-denial in regard of the appetite were no duty or an enemy, and with the poor to be shut out of doors! What curiosity of palate and daintiness have many in London had, so that air, earth, sea must be ransacked to please them, and all would not do! What loathing have they had of ordinary food! Many good creatures of God must be cut and mangled and spoiled to make them new dishes, which, however pleasing, have but spoiled their stomachs, and bred diseases in their bodies.

Some have not eaten much, but have been so choice, that scarce any food hath pleased them, and that not through sickness of body, but wantonness of mind. Others have been pleased with their food, and over-pleased, and all their pleasure hath been therein, all whose God, as the apostle speaks, Philippians 3, hath been their belly. So like the rich man, Luke 16, verse 19, have fared sumptuously and deliciously every day.

O the excessive cost that some have bestowed upon their tables daily, O the excessive quantity of meat that some have devoured, O the excessive time that hath been wasted in pampering the flesh! What rioting and banqueting hath there been daily in London, many feeding themselves without fear, as if gluttony were not any sin at all!

How many have been like fed horses in the city, or like fatted oxen, who, as the apostle James speaks, have lived in pleasure and been wanton, and nourished themselves as in a day of slaughter, James 5 verse 5, and Hosea 13 verse 6, according to their pasture, so were they filled. They were filled, and their heart was exalted, therefore they have forgotten me. This kind of intemperance hath so strangely brutified many, that they have been even degenerated

into beasts, only that they have been more unuseful, for hereby they have unfitted themselves for all kind of service, as if they were born only to eat. But withal they have prepared themselves for those ruining and slaughtering judgments which have come upon the city. Twelve. A father sin of London is idleness, a consequent of the former, only that idleness hath been more general. This was also a sin of Sodom. I will not say, but many citizens of London were diligent in their

calling. But how many idle vagrant persons were there in the city? What idleness in many of the youth, if not held in the more strictly, and some breaking forth and lavishing away stolen time, which was not at their own dispose, whatever strictness was used. Moreover, what an ill example for idleness did many governors themselves give to their children and servants, when masters were idle abroad, no wonder that servants were idle at home, when mistresses were

idle in their chambers, no wonder if the kitchen did imitate. Though eating and drinking and clothing were necessary and called for some time, yet the excess of time spent about these things, if not worse, was no better than idle time. Many especially of the females in the city have spent so much time in the morning in their beds, if not in sleeping at least in idle foolish fancies, and so much time after in neat and curious dressing their bodies, that they have had no

time before dinner for prayer or reading, no time to dress their souls, and the afternoon being far spent in eating and drinking, the rest of the time hath run away, either in visiting or entertainments, wherein, if not worse, vain, idle, and profitable things have been the chief, if not the only subject of their discourse, and by that time they have again refreshed themselves with food at night, they have been too sleepy and unfit for prayer and the service of God.

And thus many careless women in the city have lived in ease and idleness from one end of the week, and one end of the year unto another. But methinks the Lord hath by his terrible things in London spoken unto them much in the same language as he did. Isaiah 32, verses 9, 10, and 11. Rise up, ye women that are at ease. Hear my voice, ye careless daughters. Give ear to my speech. Many days and years shall ye be troubled, ye careless women. Tremble, ye women that are at

ease, be troubled, ye careless ones, strip ye, make ye bare, and gird sackcloth upon your loins. But I would not charge this sin of idleness only upon the female sex. Many men have been more shamefully guilty, especially those who have misspent so much time in gaming, not to speak of excess in eating and drinking and other time-consuming sins which are reproved in their proper place. Oh, the time that many have spent in gaming! Some recreations wherein the body is

exercised may be lawful and necessary at some time, so they do not steal away too much of their time and affections. But for men to sit at games, as hard as scholars at their books, what rational plea can be used for such wicked idleness? Thus silver and gold in great estates have been consumed, and all the golden hours, the days and nights and precious time, that have been lost in gaming. Thus some have run out of all and removed into the country to hide their shame,

after their high port in the city. Some have gone into the highways not to beg, but to do that which is far worse, which in some hath had a dreadful conclusion. And not only this kind of idleness hath brought poverty, but also that heedless slothful spirit which many of the city have had in their callings, which hath made them blemishes in the city, and hath been an helper on of our ruin. Thirteen. A thirteenth sin of London is unmercifulness, another of Sodom's sins. Ezekiel

16 verse 49. She strengthened not the hands of the poor and needy. I shall not blame the whole for this sin, for the charity of London hath sounded throughout the land and throughout the world. But yet have not many of the great men of the city been guilty of unmercifulness, who, though more able, have yet been less forward to contribute to the relief of such as have been in distress. It hath been the comfort of some, who have lost much by the fire, that they have

saved what before they had given to the poor, by putting it out of the reach of moth, or rust, or thieves, or flames of fire. But, oh, what marble bowels have some had towards the poor, so that they could, whatever abundance they had by them, beyond what themselves did make use of, as freely part with so many drops of their blood as pieces of money, though to help some of the needy and distressed members of Jesus Christ, not considering that the Lord Jesus is the heir of all

things, and whatever estate they had, they were but his stewards, and that relief of the needy is a debt, which, though man cannot require it of them, yet God can. And is it unequal, if for want of payment of God's debts, which they owed out of their estates by virtue of God's command to the poor, the Lord hath dispossessed them of his houses, and burned them with fire, and taken away part of the estates which he gave them, because they have employed them no more for his glory.

14. A fourteenth sin of London is uncleanness, another sin of Sodom. Their sin, indeed, was unnatural uncleanness. I would hope that this sin hath been little known and practised in the city, but fornication and adultery have been too common. Indeed, there hath not been that boldness and impudence in this sin as elsewhere. There hath not been that whore's forehead so generally in London, and declaring the iniquity like Sodom, but let the consciences of many Londoners speak

whether they have not been secretly guilty of this sin. Would it not be ashamed to tell of the chambering and wantonness and privy lewdness which hath been committed in London? Suppose that in all the remaining churches the sin of uncleanness should be reproved, and all, both men and women, that have been actually guilty of it, should be forced by an inward sting of conscience, as sometimes those were, upon the words of our Saviour, that accused the woman taken in adultery

immediately to go forth out of the place. What a stir would there be in some churches! What an emptying of some pews! What a clearing of some aisles! And how few would there be remaining in some places! Suppose a visible mark were put by God upon the foreheads of all adulterers in the city of London, as God put a mark upon Cain after he had been guilty of murder. Would not many who walk now very demurely, and with much seeming innocency, walk with

blushes in their cheeks? Would not many keep house, and hide their face, and not stir abroad except in the night? Or if in the day, would they not shuffle through the streets, and hate the fashion of little hats, and the court mode of wearing them behind their head, and rather get such whose brims are of a larger size, which might the more conveniently cover their brows?

and would not many unsuspected and seemingly modest women also stain their cheeks with a vermilion dye upon their husbands or friends search into their countenance would not many of them walk with thick hoods and wear continually deep forehead clothes as if they were troubled with a perpetual headache that they might hide their shame from the view of man this sin is so nasty and filthy that whatever swinish pleasure is found in the commission of it. Usually those

that are guilty, unless the brow be brass, are ashamed that it should be known. The holy and jealous eye of God hath seen them in their filthiness. Their secret sins are said in the light of his countenance, which above all should make them ashamed. Whoremongers and adulterers God will judge, Hebrews 13 verse 4, which should make them afraid. I have heard of smithfield horns and morefield walks, whither there hath been too great a resort from the city under the

shadow of the wings of the night, about these deeds of darkness. The words and signs which such lewd persons have used to signify their minds one to another, I am unacquainted with all. The many whorehouses under the name of ale-houses about London, by report, have had too many customers, and if the constables had been as zealous at other times as they were when the strict press was in the city to disturb those conventicles, they might possibly have found more

of that code and tribe who should have given better example. If there have not been public stews in London, as in other cities in the world, yet have not some made their own houses little better, some men bringing in their whores in little better than public view, and of the other sex, some by the open wear of naked breasts and their light attire and carriage, have enticed the eye and courtship, and after basely prostituted their bodies to the lusts of filthy ruffians.

O the boiling, burning lusts that have been in London! O the wanton eyes and looks, the speculative uncleanness and secret self-pollutions, the obscene and filthy speeches, the toying and lustful dalliances, and the gross actual uncleanness which God hath been witness to every day in London! This sin of uncleanness doth debase the spirit made at first after God's own image, defiles both soul and body which should be the temple of the Holy Ghost,

and renders men unfit for communion with an holy God, who is of such pure eyes that he cannot approve of the least iniquity, much less of this which is so gross, and not only so, but doth exceedingly provoke him unto anger and jealousy. This may be one sin that hath brought down such fearful judgments upon the city. We read of twenty and four thousand men that fell in one day by the plague for the sin of fornication, Numbers 15 verse 9, and have not many thousand inhabitants

and habitations of London fallen for this sin. It is said of the Israelites, Hosea 7 verse 6, they have made ready their heart like an oven while they lie in wait. Their baker sleepeth all night, in the morning it burneth as a flaming fire. Have not the hearts of many in London been like an oven for lust, and themselves like bakers putting fuel into it and stirring it up? And if whilst they have lain in wait, and have not had present opportunity for satisfaction of their

lusts, they have seemed to be asleep. Yet no sooner hath the morning light of a fit occasion offered itself to their adulterous eyes, but their adulterous hearts have burned within them, and broken forth into a flaming fire, in the actual commission of the sin. And hath this been the practice only of the court, and of Westminster side? Hath not the cursed leaven of this common sin of the times spread itself also in the city. Therefore the Lord also hath

made ready his wrath as in an hot oven, and though like a baker he hath seemed to sleep while he lay in wait, and delayed to execute his judgments, yet in the morning of his great provocation by this and other sins his anger hath broke forth like a flaming fire, from whence that fire hath been kindled, which hath burned the greatest part of London down to the ground. Jeremiah 5 verses 8 and 9. When the Israelites were like fed horses in the morning,

everyone neighing after his neighbor's wife, the Lord speaks to them in his wrath, Shall not I visit for these things? Shall not my soul be avenged on such a nation as this? End of section 14