remember this inordinate love to the world will expose a man to seven great losses Viz. First To the loss of many precious opportunities of grace Rich Felix had no leisure to hear poor Paul and Martha Acts 24. Luke 10. John 7. busied about many things had no time to hear Christ preach though never man preacht as he preacht Men inordinately in love with the world have so much to do on earth that they have no time to look up to Heaven Secondly To the loss of all heavenly benefit and profiâ— by the Ministry of the World nothing will grow where Ezek. 33. 31 32 33. Math. 13. 22. gold grows where the love of the world prevails there the Ministry of the Word will not prevail If the love of the world be too hard for our hearts then the Ministry of the Word will work but little upon our hearts Thirdly To the loss of the face and favour of God God doth not love to smile upon those who are still smiling upon Psal 30. 6. Isa 57. 17. the world and still running after the world The face and favour of God are Pearls of price that God bestows upon none but such whose conversation is Heaven and who have Phil. 3. 20. the Moon viz. all things that are changeable as the Moon Rev. 12. 1 2. under their feet God never loves to lift up the light of his countenance upon a dunghil-spirited man God hides his face from none so much and so long as from those who are still longing after more and more of the world Fourthly To the loss of Religion and the true Worship and Service of God as you may see by comparing of the Scriptures in the Margine together Many Worldings deal 2 Tim. 4. 10. 1 Tim. 6. 10. Jer. 5. 7. Deut. 32. 15. Hos 4 7. Hos 13. 6. with Religion as Masons deal with their Ladders when they have work to do and to climb c. O then how they hug and embrace the Ladder and carry it on their arms and on their shoulders but then when they have done climbing they hang the Ladder on the Wall or throw it into a corner O Sirs there is no loss to the loss of Religion a man were better lose his name his estate his limbs his liberty his life his all then lose his Religion Fifthly To the loss of Communion with God and Acquaintance with God A man whose Soul is conversant Deut. 8. 10 11. Jer. 2. 31. Chap. 22. 21. Psal 144. 15. with God shall find more pleasure delight and content in a desart in a den in a dungeon and in death then in the Palace of a Prince Mans summum bonum stands in his Communion with God as Scripture and Experience evidences nay God and I are good company said famous Doctor Sibs Macedonius the Hermit retiring into the Wilderness that he might with more freedom enjoy God and have his Conversation in Heaven upon a time there came a young Gentleman into the Wilderness to hunt wild beasts and seeing he Hermit he rode to him asking him why he came into that solitary place he desired he might have leave to ask him the same question why he came thither I came hither to hunt said the young Gallant and so do I saith the Hermit Deum venor meum I hunt after my God they hunt best who hunt most after Communion with God Vrbanus Regius having one days converse with Luther said it was Adam in vit Regii p. 78. one of the sweetest days that ever he had in all his life but what was one days yea one years converse with Luther to one hours converse with God Now an inordinate love of the world will eat out all a mans Communion with God A man cannot look up to Heaven and look down upon the Earth at the same time But Sixthly To the loss of his precious and immortal Soul Shemei by seeking his servant lost his life and many by Math. 16. 26. 1 Tim. 6. 9. an eager seeking after this world lose their precious and immortal Souls Many have so much to do â—n Earth that they have no time to look up to Heaven to honour their God to secure their Interest in Christ or to make sure work for their Souls But Seventhly To the loss of the world for by their inordinate love of the world they highly provoke God to stâ—ip them of the world Ah how rich might many a man have been had he minded Heaven more and the world less When men set their hearts so greedily upon the world 't is just with God to blast and curse and burn up all their worldly comforts round about them Fourthly Many in London were fallen under spiritual decays witherings and languishings in their graces in their comforts in their communions and in their spiritual strength They are fallen from their first love The flame of divine Rev. 2. 4. The Nutmeg tree makes barren all the ground about it so doth the spice of worldly love make the heart barren of grace Vâ—sin observes that the sins and barrenness under the Gospel in the Protestants in King Edwards days brought in the Persecution in Queen Maries days love being blown out God sends a flaming fire in the midst of them Many Londoners were fallen into a spiritual Consumption and to recover them out of it God sent a fire amongst them Many in London were withered in their very Profession where was that visible forwardness that zeal that diligence in waiting upon the Lord in his Ordinances that once was to be found amongst the Citizens of London And many Citizens were withered in their Conversations and Converse one with another There was not that graciousness that holiness that spiritualness that heavenliness that fruitfulness that examplariness that seriousness and that profitableness sparkling and shining in their Conversations and Converse one with another as once was to be found amongst them And many were withered in their affections Ah what a flame of love what a flame of joy what a flame of desires what a flame of delight what a flame of zeal as to the best things was once to be found amongst the Citizens of London but how were those mighty flames of affection reduced to a few coals and cinders and therefore no wonder if God sent a flaming fire in the midst of them and many were withered in their very Duties and Services how slight how formal how cold how careless how remiss how neglective were many in their Families in their Closets and in their Church-communions who heretofore were mighty in praying and wrestling with God and mighty in lamenting and mourning over sin and mighty in their groanings and longings after the Lord and who of old would have taken the Kingdom of Heaven by violence Math. 11. 12. There were many in that great City that had lost their spiritual taste they could not taste that sweetness in Promises 2 Sam. 19. 35 in
Judgment of Fire pag. 128. to 132. The first Part of the Book Several Reasons to prove that this sin of Fornication cannot groundedly be charged upon any of the precious Servants of the Lord that did truly fear him in the City of London p. 132. to 137. These Expressions of giving themselves over to Fornication and going after strange flesh implies six things pag. 134 135 136 137. G. Of God His God notes three things pag. 176. The first Part of the Application There are three things in God to encourage Christians under all their fiery tryals pag. 178 179. Of the Gospel The slighting of the Gospel brings desolating judgments pag. 100. to 104. The first Part of the Book Six sorts of slighters of the Gospel pag. 104. to 108. Saints no slighters of the Gospel of Grace and of the Graces of the Saints proved by seven Arguments pag. 108. to 112. God by fiery tryals designs the reviving quickning and recovering of the decayed Graces of his people pag. 41 42 43. God by fiery tryals designs a further exercise of his Childrens Graces pag. 43 44 45 46. God by fiery tryals designs the growth of his peoples Graces pag. 46 47 48 49. God by fiery tryals designs the tryal of his peoples Graces and the discovery of their sincerity and integrity to the world pag. 49 50 51 52 53. Many Christians Graces in London were withering before the fiery Dispensation pag. 61 62. H. Of Heaven Heaven is a City that is built upon a fivefold foundation pag. 228 229. The first Part of the Application The resemblance betwixt Heaven and a City holds in nine respects pag. 229 230 231. Hand See the Hand of the Lord in this late fiery Dispensation Ten Arguments to work you to this pag. 1. to 38. Of Holiness In these days of the Gospel all Holiness of places is taken away pag. 141. to 146. I. Of Intemperance Intemperance brings desolating judgments pag. 75 76 77 78. The first Part of the Book Six things Intemperance robs men of pag. 78. to 84. Of Judgments In eight respects great judgments are like to fire 7 8 9. The ends of God in inflicting the late judgment of Fire in respect of the wicked are seven pag. 12 to 31. The ends of God in inflicting the late judgment of Fire in respect of the Righteous are at large discovered pag. 31 to 53. The Sword is a worse judgment then that of Fire pag. 91 92. The first Part of the Application Famine is a more dreadful judgment then that of Fire pag. 92 93 94 95. Dreadful Earth quakes are a more terrible judgment then that of Fire pag. 95 96 97 98. That judgment that befel Korah Dathan and Abiram a more terrible judgment then that which befel the burnt Citizens pag. 98 99. That judgment that came upon Sodom and Gomorrah was a worse judgment then that was inflicted upon the burnt Citizens pag. 99. Eight Arguments to encourage the burnt Citizens to commemorate the late judgment of Fire pag. 182 183 184. There are seven sorts of men that have cause to fear worser judgments then any yet have been inflicted on them pag. 222 L. Lamentation Lament and mourn that London is laid in Ashes pag. 38 39 40. Ten Considerations to work you to lament over London's ashes pag. 40. to 57. Of a Little The righteous mans little is better then the multitude of Riches that many wicked men enjoy this blessed truth is made good by an induction of eleven particulars pag. 197. to 212. Five ways shewing how a righteous man improves his little pag. 203 204. Of London The burning of London was ushered in by sad Prodigies anâ— dreadful fore-runners pag. 40 41 42. London was an ancient City a City of great Antiquity pag. 42 43. London was an honourable City a renowned City pag. 43 44 45. London was the Bulwark the strong Hold of the Nation pag. 45 46 47 48. London was a Fountain a Sanctuary a City of Refuge to the poor afflicted and impoverished people of God pag. 48 49. London was a City compact a City advantagiously situated for Trade and Commerce pag. 49 50. Englands worst Enemies rejoyce and triumph in London's Ashes pag. 50. London was once the City of our solemn Solemnities pag. 50 51 52. Hubert confest the fact of firing the first house in London pag. 52 53 54 55 56 57. Of Losses Seven great losses an inordinate love to the world will expose a man to pag. 59 60 61. The first Part of the Book Eight ways whereby the burnt Citizens may know whether in this world God will make up their losses by the late Fire or no pag. 76 77 78 79 80. The first Part of the Application There are ten choice Jewels that a Christian can never lose in this world pag. 156 157 158 159. Of Luke-warmness There was much Luke-warmness among many Professors in London pag. 57 58. Of Lying A trade or course of Lying brings the judgment of Fire pag. 112 113. The first Part of the Book The School-men reduce all sorts of Lyes to three pag. 113 114 115 116. The greatness of the sin of Lying exprest in four particulars pag. 116. to 123. Eight Arguments to prove that this trade this course of Lying cannot by any clear evidence be charged upon those that truly feared the Lord whose Habitations were once within the Walls of London pag. 123. to 128. M. Of Mercy It was a very great mercy to six sorts of men that they had their lives for a prey when London was in flames pag. 60 to 70. O. Objections Object I would say the Lord is righteous but by this fiery Dispensation I am turned out of house and home Answ Four ways pag. 135 to 148. Object I would justifie the Lord but I have lost my all as to this world Seven Answers you have from pag. 150 to 159. Object I would justifie the Lord though I am turned out of all but this is that which troubles me that I have not an Estate to do that good which formerly I have done Four Answers you have from pag. 159 160 161. Object I would justifie the Lord though he hath turned me out of all but God hath punished the righteous with the wicked this fiery Rod hath fallen heavier upon many Saints then upon many sinners How then can I say that the Lord is righteous Six Answers are given to this Objection pag. 161 to 166. P. Of Punishment Quest How will it stand with the unspotted Holiness Justice and Râ—ghteousness of God to punish a temporary offence with eternal punishments Seven Answers to this Question pag. 125 to 131. Q. Quest What are those sins that bring the fiery Dispensation upon Cities Nations and Countries Answ From pag. 53 to 168. The first part of the Book Quest What sins were there among the professing people in London that might bring down the fiery Rod upon them Answ Seven pag. 55 to 63. Quest Four Questions proposed pag. 63 64.
sometimes naked withered and as it were even dead So 't is sometimes with the graces of the Saints but the Lord by one fiery tryal or another will revive and recover and raise their graces again Epiphanius makes mention of those that Lib. de Anchorat travel by the Desarts of Syria where are nothing but miserable Marshes and Sands destitute of all Commodities nothing to be had for love or money Now if it so happen that their fire go out by the way then they light it again at the heat of the Sun by the means of a Burning-glass and thus if the fire of zeal if the sparks of divine grace by the prevalency of some strong corruption or by the violence of some dreadful temptation should be put out or dye as to its lively operations by a Burning-glass or by one fiery Dispensation or another God will inflame the zeal and enliven the dying graces of his poor people I know the saving graces of the Spirit viz. such as Faith Love Hope c. cannot 1 Joh. 3. 9. 11. Rom. 29. 13. Heb. 8. 1 Pet. 1. 5. Joh 10. 28 29 30 31. be finally and totally extinguished in the Souls when they are once wrought there by the Spirit yet their lustre their radiancy their activity their shine and flame may be clouded and covered whilst the season of temptation lasteth as living coals may be so covered with ashes that neithâ—r light nor smoak nor heat may appear and yet when the embers the ashes are stirred to the bottom then live coals appear and by a little blowing a flame breaks forth There are several cases wherein grace in a Christians breast may seem to be hid cold dead and covered over as sap in the winter is hid in the roots of trees or as flowers and fruits are hid in the seeds or roots in the earth or as sparks of fire are hid in the ashes or as bits of gold are hid in a dust heap or as pearls may be hid in the mire I but God by one severe providence or another by one fiery tryal or another will blow that heavenly grace that divine fire into a perfect flame he will cause their hid graces to revive as the Corn and grow as the Vine and blossom as the Lilly and smell as the Wine of Lebanon Hos 14 5 6 7. O Sirs how many Christians were there amongst us who were much decayed and withered in their graces in their duties in there converses in their comforts in their spiritual enjoyments in their As a man may take infection or get some inward bruise or spring a vein and yet not know of it communions with God and with one another and yet were not sensible of their decays nor humbled under their decays nor industrious to recover themselves out of their withering and dying condition and therefore no wonder if the Lord to recover them and raise them hath brought fiery tryals upon them But Secondly God by severe Providences and by fiery Tryals designs a further exercise of his Childrens graces sleepy habits bring him no glory nor do us no good All the honour he has and all the advantage we have in this world is from the active part of grace consult the Scriptures in the Job 15. 3. 2 Chron. 20. 12 13. Jam. 1. 4. Chap. 5. 11. Hab. 2. 3 4. Mich. 7. 7 8 9. Rev. 13. 10. compared with Chap. 14. 12. Margine There is little difference as to the comfort and sweet of grace between grace out of exercise and no grace at all A man that has millions but has no heart to use what he has wherein is he better as to the comfort and sweetness of his life then a man that hath but a few mites in the world Eccle. 6. 1 2-4 Mark 40. How is it that you have no faith saith Christ to his Disciples when they were in a dreadful storm and in danger of drowning and so stood in most need of their faith yet they had then their faith to seek they had faith in the habit but not in the exercise and therefore Christ looks upon their faith as no faith How is it that you have no faith what is the sheath without the knife the scabbard without the sword the Musket without the match the Cannon without the bullet the Granado without powder no more are all your graces when not in exercise The strongest Creature the Lyon and the subtlest Creature the Serpent if they are dormant are as easily surprised and destroyed as the weakest worm So the strongest Saints if grace be not in exercise are as easily surprised and captivated by Sin Satan and the World as the weakest Saints are O Sirs if Christians will not stir up the grace of God that is in them if they will not look to the daily exercise of grace God by some severe providence or other by some fiery Dispensation or other will stir up their graces for them Ah Jonah 1. 6. ult sluggish slumbering Christians who are careless as to the exercise of your graces how sadly how sorely do you provoke the Lord to let Satan loose to tempt you and corruptions grow strong to weary you and the world grow cross to vex you and friends turn enemies to plague you and the Lam. 1. 16. spirit withdraw to discomfit you and fiery tryals to break in to awaken you And all this to bring you to live in a daily exercise of grace God was fain to be a Moth a Worm a â—yon yea a young Lyon to Ephraim and Judah before he Hos 5. 12. 14. could bring them up to an exercise of grace but when he was all this to them then they fall roundly upon a lively exâ—rcise of grace Hos 6. 1 2 3. Come let us return unto thâ— Lord for he hath torn and he will heal us he hath smitten â—nd he will bind us up After two days he will revive us in the â—hird day he will raise us up and we shall live in his sight Then shall we know if we follow on to know the Lord his going forth is prepared as the morning and he shall come unto us as the rain as the latter and former rain unto the earth Here you see â—hâ—ir faith their repentance their love their hope all in eâ—ercise When a Souldiers courage metal and gallantry lyes as it were hid his Captain will put him upon such haâ—dâ—hips hâ—zards and dangers as shall rouse up his courage metal and gallantry If a Scholar has excellent acquired parts and abilities and will not use them nor improve them his Master will put him upon such Tasks as shall draw out all his parts and abilities to the height So when the Lord has laid into the souls of his people a stock of grace and they grow idle and careless and will not improve that stock for his glory and their own good he will then exercise them with such severe providences and fiery tryals as
issue we shall find that God will turn Heb. 12. 11. them to the internal and eternal advantage of our precious Gen. 42. 36. But yet as old as Jacob was he lived to see all those things work for his good which he concluded were against him Judg. 14. 14. Phil. 1. 19. souls We may in a pang of passion say as Jacob Joseph is noâ— and Simeon is not All these are against me children are not honours are not riches are not habitations are not credit is not All these are against us but in the close we shall find that promise made good in power upon us Rom. 8. 28. We know that all things shall work together for good to them that love God to them that are called according to his purpose O Sirs all the power of Heaven stands ingaged to maâ—e good this promise to you And if you would but live in the daily actings of faith upon this blessed promise you would then be able to bear up bravely under all the troubles and tryals crosses and losses that you meet with in this world and you would then experience the truth of Samsons Riddle Out of the eater came meat and out of the strong sweetness What Paul said of his fiery tryals viz. I know that this shall turn to my salvation that may you safely say of all your fiery tryals We know that they shall work for our good we know that they shall turn to our salvation Though wicked instruments might design our destruction yet the wise God that sits at the Helm will turn all into our Salvation Those severe Providences which for the present may seem very prejudicial in the issue shall prove very beneficial Josephs Brethren threw him into a pit after wards they sell him then he is falsely accused and as unjustly cast into prison Psal 105. 17 18. Gen. 50. 20. Chap. 41. 40. and laid in cold Iron Yet all this issued in his good his abasement made way for his advancement for his thirteen years imprisonment he raigned fourscore years like a King David you know had seven years banishment yet it ended in a glorious Raign of forty years continuance Job lost all that ever he had in one day he was a man under great calamity he was a spectacle of the highest misery he abounded only in boils and sores and rags but all this issued in the tryal of his grace in the discovery of his grace and in the improvement of his grace and in the close God did compensate his very great losses by giving him twice as much as ever he Job 42. 10. had before Dear friends that by all severe Providences and fiery Tryals God will turn your spark of grace into a flame your mites into millions and your drops into Seas is and shall be the hearty desire of my Soul O Sirs if Christ be even ravished with one of his Spouses eyes and Gant 4. 9. with one chain of her neck with the least grains and drams of true grace how will he be taken with abundance of grace how will he be ravished with the flourishing estate of your Souls in grace Well remember this the more under all your fiery tryals grace is increased the more God is honoured Religion adorned the mouths of the wicked stopped the hands and hearts of weak Saints strengthned and encouraged the smarting Rod sweetned and threatned Judgments prevented O that those two Prophesies might be made good in power upon all the burnt Citizens of London That 32. Isa 15. Vntil the Spirit be poured upon us from on high and the wilderness be a fruitful field And that 35. Isa 1 2. The wilderness and the solitary place shall be glad for them and the desart shall rejoyce and blossom as the rose It shall blossom abundantly and rejoyce even with joy and singing the glory of Lebanon shall be given unto it the excellency of Carmel and Sharon they shall see the glory of the Lord and the excellency of our God Thrice happy will the Pliny speaks of a golden Vine which never withereth but is always flourishing O that this might be the mercy of all those Christians who have been burnt up burnt Citizens of London be if under all their crosses and Iosses they grow into a more deep acquaintance with God the world and their own hearts with God and his holiness with the world and its vanity mutability impotency and uncertainty and with their own hearts and the deceitfulness vileness baseness and wretchedness of them If under fiery Dispensations we grow more holy then ever and more humble then ever and more heavenly then ever and more meek and lowly then ever and more tender and compassionate then ever and more faithful and fruitful then ever and more patient and contented then ever then we may be confident that the grand design of God in bringing all that evil that he has brought upon us was his glory and our own internal eternal good and accordingly we may rejoyce in the Lord though we have nothing else to rejoyce in Hab. 3. 17 18. But 4. Fourthly and lastly By severe Providences and by fiery Tryals God doth design the tryal of his peoples graces and the discovery of their sincerity and integrity to the world Deut. 8. 2. And thou shalt remember all the way which the 1 Pet. 1. 6 7. Rev. 3. 18. Lord thy God led thee these forty years in the wilderness to humble thee and to prove thee to know what was in thine heart whether thou wouldst keep his Commandments or no. God knew them well enough before without any experimental tryal of them but that he might the better make a discovery of themselves to themselves and to others he led them up and down in the Wilderness forty years Psal 66. 10 11 12. For thou O God hast proved us thâ—u hast tryed us as silver is tryed thou hast brought us into the net thou hast laid affliction upon our loyns thou hast caused men to ride over our heads we went through fire and through water God proves his people not thereby to better his own knowledge of them but to bring them to a better knowledge both of their own vices and graces It is not known what Corn will yield till it come to the flail nor what Grapes will yield till they come to the press Grace is hid in Nature as sweet water in Rose-leaves but fiery tryals will fetch it out Fire and water are merciless Elements and they note variety of sharpest tryals Now through these â—od led his people that so he might discover to them and others both the strength of their graces and the strength of their sins God many times exercises his dearest Children with fiery tryals that he may discover the sincerity and integrity of his people to the world The prophane Atheistical world are apt very boldly and confidently to conclude that the people of God are a pack of Hypocrites and Dissemblers
sabbaths to be a sign between me and them that they may know that I am the Lord that sanctifie them The singular blessings that the right sanctifying of the Sabbath will bring upon us are 1. Spiritual they that conscientiously sanctifie the Sabbath they shall see and know the work of God the work of Grace upon their own Souls There are many precious Christians that have a work of God a work of Grace upon their own Souls who would give ten thousand worlds were there so many in their hands to give to see that work to know that work Oh but now they that sanctifie the Sabbath they shall both see and know the work of God upon their own Souls And they shall find â—he Lord carrying on the work of Grace and Holiness in their Souls they shall find the Lord destroying their sins and filling their hearts with joy and with a blessed assurance of his favour and love Isa 56. 6 7. Also the sons of the stranger that joyn themselves to the Lord to serve him and to love the Name of the Lord to be his servants Every one that keepeth the sabbath from polluting it and taketh hold on my Covenant Even them will I bring to my holy mountain and make them joyful in my house of prayer their burnt offerings and their sacrifices shall be accepted upon my Altar for mine house shall be called an house of prayer for all people So Isa 58. 13 14. If thou turn away thy foot from the sabbath from doing thy pleasure on my holy day and call the sabbath a delight the holy of the Lord honourable and shalt honour him not doing thine own ways nor finding thine own pleasure nor speaking thine own words then shalt thou delight thy self in the Lord. Now in the second place the other blessings that the right sanctifying of the Sabbath will invest us with are temporal blessings for so they follow in the Scripture last cited And I will cause thee to ride upon the high places of the earth here is honour and esteem and safety and feed thee with the heritage of Jacob thy father Now the Land of Canaan was the Inheritance Gen. 28. 13. And Chap. 48. 4. which God promised to Jacob. Hereby is noted that comfortable provision that God would make for them that sanctified his Sabbaths Such as make the Sabbath their delight they shall never want protection nor provision God will be a Wall of fire about them and a Canaan to them But Fifthly Consider that our Lord Jesus who is the Lord of the Sabbath and whom the Law it self commands us to Math. 12. 8. Deut. 18. 18 19. hear did alter it from the seventh day to the first day of the week which we now keep For the holy Evangelists note that our Lord came into the midst of the Assembly on the two first days of the two weeks immediately following his Resurrection and then blessed the Church breathing on them the Holy Ghost Joh. 20. 19-26 Then the same day at evening being the first day of the week when the doors were shut where the disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you And after eight days again his disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace â—e unto you Look as Christ was forty days instructing Moses in Sinai what he should teach and how he should govern the Church under the Law so he continued forty days teaching his Disciples what they shoult preach and how they should govern the Church under the Gospel Acts 1. 2 3. Vntil the day in which he was taken up after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen To whom also he shewed himself alive after his Passion by many infallible proofs being seen of them forty days and speaking of the things pertaining to the Kingdom of God And it is not to be doubted but that within those forty days he likewise ordained on what day they should likewise keep the Sabbath and 't is observable that on this first day of the week he sent down from Heaven the Holy Ghost upon his Apostles Acts 2. 1-4 And when the day of the Pentecost was fully come they were all with one accord in one place And they were all filled with the Holy Ghost and began to speak with other tongues as the spirit gave them utterance So that on that day they first began and ever after continued the publick exercise of their Ministry Christ who was Lord of the Sabbath Mark 2. 28. had a soveraign right to change and alter it to what day he pleased But Sixthly Consider that according to the Lords mind and Commandment and the direction of the Holy Ghost the Apostles in all the Christian Churches ordained that they should keep the holy Sabbath upon the first day of the week 1 Cor. 16. 1 2. Now concerning the collection for the Saints as I have given order to the Churches â—â— Galatia Even so do ye upon the first day of the week let every one of you lay by him in store as God hath prospered him that there be no gathering when I come In which words you may observe these five things First That the Apostles ordained this day to be kept holy therefore 't is of a Divine institution Secondly That the day is named the first day of the week therefore not the Jewish seventh or any other Thirdly Every first day of the week which sheweth its perpetuity Fourthly That it was ordained in the Churches of Galatia as well as of Corinth and he setled one uniform in all the Churches of the Saints therefore it was universal 1 Cor. 14. 33. For God is not the Author of confusion but of peace as in all Churches of the Saints Fifthly That there should be collections for the poor on that day after the other Ordinances were ended Now why should the Apostles require collections to be made on the first day of the week but because on that day of the week the Saints assembled themselves together in the Apostles time And in the same Epistle he protesteth that he delivered them no other Ordinance or Doctrine but what he had received from the Lord 1 Cor. 11. 23. For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same night in which he was betrayed took bread 1 Cor. 14. 37. If any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the Commandments of the Lord. Now mark he wrote to them and ordained among them to keep their Sabbath on the first day of the week therefore to keep the Sabbath on that day is the very Commandment of the Lord. But Seventhly Consider the Apostles on that day ordinarily dispensed the holy Ordinances
they are houseless monyless breadless friendless tradeless as ever they were when they were most surrounded with all the comforts of this life Wo wo would be to the people of God if their happiness should hang upon the comforts of this world which like a Ball are tost from man to man a Ball of fire a storm at Sea a false Oath a subtle enemy a treacherous friend may easily deprive a man of all his earthly blessings at a clap Now who so miserable as that man whose blessedness lyes in earthly blessings But The Fifth Support to bear up the hearts of the people of God under the late fiery dispensation is this viz. That the Lord will certainly one way or another make up all their losses to them Sometimes God makes up his peoples outward losses by giving them more of himself more of his Son more of his Spirit more of his favour more of his John 16. Grace as he did by the Disciples of Christ When God takes away your carnals and gives you more spirituals your temporals and gives you more eternals your outward losses are made up to you Now this was the very case of those believing Hebrews who were turned out of house and home and who were driven to live in holes and caves and dens of the earth and who had lost all their goods not Heb. 11. having a Bed to lye on or a Stool to sit on nor a dish to drink in and who had lost all their Apparel not having a ragg to hang on their backs and therefore cloathed themselves in Sheep-skins and Goat-skins They took joyfully the spoiling of their goods knowing in themselves that they had in Ver. 3 4. Heaven a better and an enduring substance When under outward When God takes away Christians estates in this world Manet altera Coelo he looks for a better in Heaven losses God shall seal to his people a Bill of Exchange of better and greater things than any they have lost their losses then are made up to them If a man should loose several baggs of Counters and have a Bill of Exchange sealed to him for the receiving of so many baggs of Gold would not his loss be abundantly made up to him When God takes away our earthly treasures and seals up in our hearts a Bill of Exchange to receive all again with interest upon interest in eternal treasures then certainly our losses are abundantly made up to us If men should take away your old cloathes and give you new your Raggs and give you Robes your Chaff and give you Wheat your Water and give you Wine your Tinn and give you Silver your Brass and give you Gold your Pibble and give you Pearls your Cottages and give you Royal Palaces certainly you would have no cause to complain you would have no cause to cry out undone undone If God takes away your houses your goods your Trades your honors and gives you more of himself and more Grace and more Assurance of Glory he dos you no injury It is an excellent change to get eternals for temporals If God takes away your earthly riches and makes you more rich in Grace in spiritual comforts in holy experiences in divine employments then you are no loseâ—s but gâ—eat gainers What are all the necessary comforts of this life to union and communion with God to interest in Christ to pardon of sin to peace of conscience and to that loving kindness that is better than life or better Chaiim Psal 63 3. than lives as the Hebrew runs If you put many lives together there is more excellency and glory in the least discovery of divine love than in them all Many a man has been weary of his life but never was any man yet weary of the love and favour of God The least drop of Grace the least Cant. 2. 3 4 5 6 7. smile from Heaven the least cast of Christs countenance the least kiss of his mouth the least embrace of his arm the least hint of his favour is more worth than ten thousand worlds That Christian cant be poor that is rich in Grace nor that Christian can't be miserable that has God for his Rev. 2. 8 9. Lam. 3. 24. John 14. 1 2 3 4. Heb. 11. 37 38. Rev. 2. 17. John 4. 30 31. portion That Christian can't be unhappy who hath a mansion prepared for him in Heaven though he hath not a cottage to hide his head in in this world nor that Christian has no cause to complain of want of food for his body whose soul is feasted with Manna with the dainties of Heaven with those rarities that are better than Angels food He that hath but raggs to cover his nakedness if his soul be cloathed with the garments of salvation and covered with Isa 61. 10. the Robe of Christs Righteousness he has no reason to complain When Stilpo the Philosopher had his Wife and Children and Countrey all burnt up before him and was asked by Demetrius what loss he had sustained answered That he had lost nothing for he counted that only his own which none could take from him to wit his virtues Shall blind Nature do more than Grace Shall the Heathen put the Christian to a blush Again Sometimes God makes up his peoples outward losses by giving in greater outward mercies than those were that he took from them as you may see by comparing the first Chapter of Job and the last Chapter of Job together Job had all doubled to him I have read of Dionysius how he Pluâ—arch took away from one of his Nobles almost his whole estate and seeing him as cheerful and contented as ever he gave him all that he had taken from him again and as much more God many times takes away a little that he may give more and sometimes he takes away all to shew his Soveraignty and then he gives them all back again with interest upon interest to shew his great liberality and noble bounty That is a lovely loss that is made up with so great gain But Sir How shall we know or probably conjecture whether Quest in this world God will make up our worldly losses to us or not If you please to speak a little to this question it may be many wayes of use unto us Now that I may give you a little light to the Question give me leave to put a few Questions to such who have been sufferers by the late fiery dispensation First Did you make conscience of improving your estates to the glory of God and the good of others when you did enjoy them or did you only make them subservient to your lusts If you have laid out your estates for God and for his Deut. 32. 15 16. Hos 4. 7. James 4. 3. childrens good 't is ten to one but that the Lord even in this world will make up your losses to you But if you mis-improved your estates and turned your mercies
The Foxes have holes and the Birds of the air Maâ—th 8 20. have nests or resting places where they go to rest as under a Tent like as the Greek word properly imports But the Son of man hath not where to lay his head He doth not say Kings have Palaces but I have none nor he dos not say that rich men have Houses and Lands and Lordships to entertain their followers but I have none But the Foxes have holes and the Birds of the air have nests but the Son of man hath not where to lay his head Christ was willing to undeceive the Scribe and to shew him his mistake thou thinkest O Scribe by following of me to get riches and honor and preferment and to be some body in the world but thou art highly mistaken for I have neither Silver nor Gold Lands nor Lordships no not so much as a house to put my head in When I was torn I was born in a Stable and laid in a Mâ—nger and now Luke 2. 17. Chap. 8. 3. Maâ—th 17. 27. I live upon others and am maintained by others I am not rich enough to pay my Trâ—bute and therefore do'nt deceive thy self The great Architect of the world had not a house to put his head in but emptied himself of all and became poor to make us rich not in gooâ—s but in Grace not in Phil. 2. 7 2 Cor. 8. 9 Christi Paupertas meum est patâ—imoâ—iam Ambros worldly wealth but in the treasures of another world He that was heir of both worlds had not a house of his own to put his head in Christ lived poor and died poor As he was born in another mans house so he was buried in another mans Tomb. Austin observes when Christ died he made no Will he had no Crown-lands only his Coat was left and that the Souldiers parted amongst themselves Are you houseless are you penyless are you poor and low and mean in this world So was Christ Remember the servant is not greater than his Lord. 'T is good seriously to John 13. 16. ponder upon that saying of Christ The Disciple is not above his Master nor the servant above his Lord It is enough for Matth. 10. 24 25. the Disciple that he be as his Master and the Servant as his Lord. If Joab the Lord General be in Tents it is a shame for Vâ—iah to take his ease at home in a soft bed It is unseemly 2 Kâ—ngs 11. 11. to see the Head all begored with blood and crowned with Thorns and the members to be decked with Roses and Jewels and to smell of rich Odors Spices and Perfumes Art thou in a worse condition than Chrisl was in this world Oh no no. Why then dost thou murmur and complain Why dost thou say there is no sorrow to thy sorrow nor no suffering to thy suffering O Sirs it is honor enough for the Disciples of Christ to fare as Christ fared in this world Why should the Servant be in a better condition than his Lord Is not that Sâ—rvant happy enough that is equal with his Lord Did the burnt Citizens but seriously and frequently meditate and ponder upon the poverty and low estate of Christ whilst he was in this world their hearts would be more calm and quieâ— under all their crosses and losses than now they are But Twelfthly Though your houses are burnt and your habitations laid desolate and you have no certain dwelling place c. yet your outward condition in this world is not worse than theirs was of whom this world was not worthy Lam. 5 2. Our inhâ—ritance is turned to strangers our houses to Aliens Psalm 107. 4 5. They wandered in the Wilderness in a solitary way they found no City to dwell in hungry and thirsty their souls fainted in them 1 Cor. 4. 11. Even unto this present hour we both hunger and thirst and are naked and are buffeted and have no certain dwelling place Heb 11. 37 38. They wandered about in sheep skins and goat skins being destitute afflicted tormented They wandered in desarts and in mountains and in dens and in caves of the earth Some of the learned by their wandering up and down in Sheep skins and Goat skins do understand their disguising of themselves for their better security One well observes from the words That they did Chrysostome not only wander and were removed from their own habitation but that they were not quiet even in the Woods Desarts Mountains Dens and Caves of the earth but were hunted by their Persecutors from Desart to Desart and from Mountain to Mountain and from Den to Den and from one Cave to another But hereupon some might be ready to object and reply These were the very worst of the worst of men Surely these Object were very vile base and unworthy wretches these were the greatest of sinners c. Oh no They were such saith the Holy Ghost of whom Answ the world was not worthy The Heathenish world the poor blâ—nd ignorant Atheistical world the prophane superstitious Idolatâ—ous oppressing and persecuâ—ing world was â—ot worthy of them that is they were not woâ—â—hy 1. Of their presence and company 2. They were not worthy of their prayers and tears 3 They were not worthy of their counsel and advice 4. They were not worthy of their gracious lives and examples In this Scripture you may plainly see that their wandering up and down in Desarâ—s and on the Mountains and in Dens and in the Caves of the earth is reckoned up amongst those great and dreadful things that the Saints suffered in that woful day Those precious souls that dwelt in Caves and Dâ—ns and wandered up and down in Sheep skins and Goat skins might have rustled in their Silks Sattins and Velvets they might Nebuchadnâ—zzar like have vaunted themselves on their stately Turrets and Palaces if they would have wounded their consciences and have turned their backs upon Christ and Religion Now if the burnt up Citizens of London would but seriously lay to heart the sad dispensations of God towards his choicest worthies then their hearts would neither faint nor sink under their present losses crosses and sufferings But Thirteenthly and lastly There is a worse fire than that which has turned London into a ruinous heap viz the fire of Hell which Christ has freed believers from There is unquenchable fire Matth. 3. 12. He will burn up the chaffâ— Luke 3. 17. Matth. 18. 8. with unquenchable fire There is everlasting burnings Isa 33. 14. The sinners in Zion are afraid fearfulness hath surprized the Hypocrites Who among us shall dwell with the devouring fire Who among us shall dwell with everlasting burnings Wicked men who are now the only burning Jolly fellows of the time shall one day go from burning to Some devout Personages caused thâ—s Scripture to be writ in letters of Gold upon their Chimney pieces B. of Betty in France in his Draught of Eternity Gen 4. 17. Amos
hath hewen out her seven pillars Wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chakmoth the Hebrew word is Plural wisdoms Wisdoms hath built her a house By Wisdoms some understand the Trinity of persons but most Col. 2. 3. conclude that by wisdoms is meant our Lord Jesus Christ in whom are hid all the treasures of wisdom and knowledge The word is Plural for honour sake As Princes write we command the Lord Jesus Christ is said to be Wisdoms in the Plural number to note that he is the soveraign and supream wisdom and that he is instead of all wisdoms and comprehends all wisdoms in himself all the world being â—ools in comparison of him Wisdoms hath built her a house 1. Some take this house to be the Humane nature of Christ but that was not then built 2. Others understand it of the work of Grace in mans soul but this Gal. 5. 22 23. the Spirit commonly works in this house by the Ministry of the word 3. Others by this house understand Heaven that upper house that house of State in which Christ saith there are many Mansions but this can't because the house in the Text is such a house to which Wisdom doth immediately invite and call all her guests But 4. and lastly Others by house understand the Church of Christ on earth for the Church Militant is a house built up of many lively stones 1 Pet. 2. 5. and with these I close Now by these Scriptures it is very plain that Gods house is his Church and his Church his house Now if you were enemies to Gods house if you hated his house and designed and endeavoured to pull down his house no wonder that the Lord has laid your Mat. 23. 37 38. Zech. 12. 2 3 6 9. houses desolate Such who cry out concerning his house rase it rase it even to the foundation thereof Psal 137. 7. may one day want a house to live in It is observable that in private houses Christ his Apostles and particular Churches and Primitive Christians frequently used to meet when the times were dangerous Joh. 20. 19. Then the same day at evening being the first day of the week Luke 24. 33. when the doors were shut where the Disciples were assembled for fear of the Jews came Jesus and stood in the midst and saith unto them Peace be unto you Verse 26. And after eight dayes again his Disciples were within and Thomas with them then came Jesus the doors being shut and stood in the midst and said Peace be unto you This was the usual manner of salutation among the Jews whereby they wâ—shâ—d one another all happiness and prosperity The doors of the room where they were together were shut for the more secrecy and security to avoid danger from the Jews saith Dâ— Hammond on the words Acts 1. 13 14. And when they were come in they went See the Dutch Annotations up into an upper room where abode both Peter and James and John and Andrew Philip and Thomas Bartholomew and Matthew James the Son of Alpheus and Simon Zâ—lotes and Judas the brother of James These all continued with one accord in prayer and supplication with the women and Mary thâ— Mother of Jesus and with his brethren Acts 20. 7. And upon the first day of the week when the Disciples came together tâ— break bread Paul preached unto them ready to depart on thâ— morrow and continued his speech until midnight Verse 8. And See the Dutch Annotations and Diodation on Acts 20. 7 8 9 10 11 12. here were many lights Gr. many Lamps in the upper chamber whither they were gathered together Verse 9. And there sate in a window a certain young man named Eutychus being fallen into a deep sleep and as Paul was long preaching he sunk down with sleep and fell down from the third loft and was taken up dead Verse 10. And Paul went down and fell on him and embracing him said trouble not your selves for his life is in him Verse 11. When he therefore was come up again and had broken bread and eaten and talked along while even till break of day so he departed Verse 12. And they brought the young man alive and were not a little comforted Acts 5. 42. And daily in the Temple and in every house they ceased not to teach and preach Jesus Christ Acts 12. 12. And when he had considered the See Dr. Hammond on the words the English Annotations things he came to the house of Mary the Mother of John whose surname was Mark where many were gathered together praying or where many thronged to pray as it runs in the Original Acts 20. 20. And how I kept back nothing that was profitable unto you but have shewed you and have taught you publickly and from house to house Acts 28. 30 31. And Paul Vide Dr. Hammond of Acts 28. 30 31. dwelt two whole years in his own hired house and received all that came in unto him Preaching the Kingdom of God and teaching those things which concern the Lord Jesus Christ with all confidence no man forbidding him Luke 10. 38 39. Now it came to pass as they went that he entered into a certain Village and a certain woman named Martha received him into her house And she had a sister called Mary which also sate at Jesus feet and heard his word Beloved by these Scriptures â—is most evident and clear that our Lord Jesus Christ and his Disciples and Apostles and those Christians that lived in their times did frequently meet in private houses and there performed acts of publick Worship viz. such as preaching hearing praying breaking of bread c. How the primitive Christians in those hot times of persecution met in the nights and in woods and houses and obscure places they best understand who have râ—ad the writings of Tertullian Cyprian Chrysostome Theodoret Austin Eusebius Justin Martyr Pliny c. But this to some being an unpleasing Theam I shall not enlarge my self upon it Only remember this that there was never yet any Town City oâ— Country Kingdom or Common-wealth that did ever fare the worse for an holy praying people Frequent and fervent prayer be it in publick or in private in a Synagogue or in an upper Room never did Jam. 5. 17 18. nor never will bring misery or mischief upon those places where such exercises are kept up Such Conventicles of good fellowship as some call them where there is nothing but swearing and cursing and carousing and gaming and all manner of filthiness and prophaneness are the only Conventicles that bring desolating Judgements upon Princes People and Nations as is most evident throughout the Scriptures Take two texts for all 1 Sam. 12. 25. But if ye shall still do wickedly ye shall be consumed both ye and your Kings When Several hundred Scriptures might be produced to make good the Assertion Remember what one Achan did and what one Manasseh did 2 Kings 21. 11
such things either trouble our thoughts or break our hearts The whole world is but a Paradisâ— for fools 't is a beautiful but deceitful Harlot 't is a drâ—amed sweetness and a very Ocean of Gall. There is nothing to be found in it that has not mutability and uncertainty vanity and vexation stampt upon it And therefore he can't be happy that enjoyes it nor he miserable that wants it And why then should not he be contented that has but but a little of it The greatest outward happiness is but honied poison and therefore don't shrug nor faint because thou hast but little of the world All thy crosses and losses shall be so tempered by a hand of Heaven as that they shall become wholesome Medicines they shall be steps to thy future glory they are thy only Hell thy Heaven is to come And therefore be contented in the midst of all thy sorrows and suâ—â—erings Remember that many times they who have most of the world in their hands have 'T is only an infinite good and infinite God that can fill and satisfie the soul of man Plato could say The mind is not satisfied nor quieted â—ill it return thither from whence it came least of God of Christ of the Spirit of Grace of Heaven in their hearts And remember that a man wâ—re better to have much of God with a little of the world than to have much of the world with a little of God God alone is a thousand thousand felicities and a world of happiness the only life and light Algerius the Martyr being swallowed up in a sweet fruition of God found more light in his Dungeon than was without in all the world O Sirs if upon casting up of your accounts for another world you find that Heaven is your home the world your footstool the Angels your Attendants your Creator your Father your Judge your Brother the Holy Spirit your comforter if you find that God is ever with you ever bâ—fore you evâ—r within you ever round about you and ever a making of provision more or less for you why should you not be contented with your present condition with your present proportion be it more or be it less But The sixth Duty that lyes upon those who have bâ—en burnt up is to mourn to lye low to keep humble under this dreadful Judgement of fire under this mighty hand of God When Zicklag was burnt by the Amalekites David and the people lifted up their voices and wept until they had no 1 Sam. 30. 1 2 3 4. power to weep They wept their utmost they wept themselves even blind They did not Stoically slight that fiery Rod but prudently laid it to heart Tears are callâ—d the blood of the soul Now a shower of tears a shower of blood they poured out to quench those flames that the Amalakites had kindled When they saw their City laid desolate by fire their sorrow was so great that they were over-burthened with the weight of it And therefore they sought ease in venting their sorrow in a shower of tears And so when Nehemiah understood that the wall of Jerusalem was Neh. 1. 3 4. broken down and the gates thereof were burnt with fire he sate down and wept and mourned certain dayeâ— Some Authors report that the Jews to this day come yearly to Naziaâ—zeâ— ad Hieron c. the place where Jerusalem the City of their fathers stood which was by Titus and Adrian destroyed by fire and sword and upon the day of the destruction of it weep over it Oh how well dos it become all burnt Citizens to Deut. 8. 16. Lev. 26. 40 41 42. Luke 14. 11. Dan. 5. 22. Augustine saith that the first second and third Virtue of a Christian is humility If I were asked saith he what is the readiest way to attain true happiness I would answer the first the second the third thing is humility humility humility As often as I was asked I would say humility Humility doth not only entitle to happiness but to the highest degree of happiness Matth. 18. 4. stand and weep over the ashes of London and greatly to abase themselves under that mighty hand of God that has been lifted up against them 1 Pet. 5. 6. Humble your selves under the mighty band of God that he may exalt you in due time Ah London London how hath the mighty hand of tâ—e Lord been lifted up against theâ— how hath he by flames of â—ire laâ—d all thy glory in the dust The Lord by â—ire Swoâ—d 〈◊〉 Pâ—stileâ—câ— hath greatly humbled thâ—e Aâ—d O wâ—eâ— shall it oncâ— be that â—â—ou wilt bâ— humble under â—â—e mighty hand of God! 'T is one tâ—iâ—g to be humâ—led by Jâ—â—gements 't is another thing to be humbâ—e under Judgâ—mâ—â—ts There have been many Natâ—oâ—s Citiâ—s aâ—â— particular pâ—rsoâ—s who have been greatly humbled by amazing and aâ—â—oâ—â—sâ—ing Judgements who yâ—t nâ—vâ—r had so much grace as to lye humble under thosâ— Judgâ—mâ—â—ts Whâ—n Gods hand is lifted up very high he expects that our hearts should fall very low To be poor and proud is to be douâ—ly misâ—rable If mens spirits are high when their estates are low the next blow will be more dreadful God has laid our habitations in dust and ashâ—s and he expects that we should even humble our selves in dust and ashes The only way to avoid Cannon shot is to fall down flat on the ground The Application is easie Humility exalteth he that is most humble shall be most honourable Moses in his Wilderness-condition was the meekest man on earth and God made him the most honourablest calling him up unto himself in the Mount and making of him the Leader of his people Israel Gideâ—n was very little in his own eyes The least in his Fathers house in his own apprehension and God exalted him making him the deliverer of his Israel He that is little in his own account is alwayes high in Gods esteem When one asked the Philopher What God was a doing he answered That his whole work was to lift up the humble and cast down the proud Those brave creatures the Lyon and the Eagle were not offered in Sacrifice unto God but the poor Lamb and Dove was offered in Sacrifice to note to us that God regards not your brave high lofty spirits and that he is all for such that are of a Dove-like and a Lamb-like spirit They say if dust be sprinkled upon the wings of Bees their noises humming and risings will quickly cease The Lord in the late fiery dispensation has sprinklâ—d dust and ashes upon us all And Oh that our proud noises hummings and risings of heart might cease from before the Lord who is risen out of his holy place Ah London London thou hast been proud of thy Trade and proud of thy Strength and proud of thy Riches and proud of thy stately Buildings and Edifices bâ—t God has now laid all thy glory in dust and ashes And therefore it highly concerns thee to
Make thy Son dear very dear exceeding dear only dear and precious to me or not at all But do all burnt Citizens lift up such a prayer I suppose you have either read or heard of that rich and wretched Cardinal who profest that he would not leave his part in Paris for a part in Paradise But Fifthly Are there no burnt Citizens who follow the world so close that they gain no good by the word like Ezekiels hearers and like the stony ground Some Writers Ezek. 33. 31 32 33. Matth. 13. 22. say that nothing will grow where Gold grows Certainly where an inordinate love of the world grows there nothing will grow that is good A heart filled either with the love of the world or with the profits of the world or with the pleasures of the world or with the honours of the world or with the cares of the world or with the business of the world is a heart incapacitated to receive any divine counsâ—l or comfort from the word The Poets tells us of Licaons being turned into a Wolâ— but when a worldling is wrought upon by the word there is a Wolf turned into a man yea an incarnaâ—e Devil turned into a glorious Saint Thâ—refore the Holy Ghost speaking of Zâ—cheus whose soul was set upon the world brings him in with an Ecce behold Luke 19. 2. as if it were a wonder of wonders that ever such a worldling should be subdued by Grace and brought in to Christ But Sixthly Are there no burnt Citizens that are very angry and impatient when they meet with opposition disappointments or procrastination in their earnest pursuing after the things of the world Balaam was so intent and mad upon the world that he dâ—sperately puts on upon the drawn Numb 22. 21. to 35. Sword of the Angel Are there no burnt Citizens who are so intent and mad upon the world that they will put warmly on for the world though the Lord draws and conscience drawes and the Scriptures draw their Swords upon them But Seventhly Are there no burnt Citizens who are grown cold very cold yea even stark cold in their pursuit after God and Christ and Heaven and holiness who once were for taking the Kingdom of Heaven by violence who were Matth. 11. 12. As a Castle or Town is taken by Storm so eagerly and earnestly set upon making a prey or a prize of the great things of that upper world that they were highly and fully resolved to make sure of them whatever pains or perils they run thorough Aristotle observes that Dogs can't hunt where the smell of sweet flowers is because the sweet scent diverteth the smell Ah how has the scent of the sweet flowers of this world hindered many a forward Professor from hunting after God and Christ and the great things of eternity The Arabick Proverb saith That the world is a carkass and they that bunt after it are Dogs Ah how many are there who once set their fâ—ces towards heaven who now hunt more after earth than Heaven who hunt more after Terrestial than Celestial things who hunt more after nothingnesses and emptinesses than they do after those fulnesses and swetnesses that be in God in Christ in the Covenant in Heaven and in those paths that lead to happiness When one desired to know what kind of man Basil was there was presented to him in a dream saith the History a Pillar of fire with this Motto Talis est Basilius Basil is such a one all on a light fire for God Before London was in flâ—mes there were some who for a time were all on a light fire for God who now are grown either cold or luke-warm like the luke-warm Laodiceans Rev. 3. 14 19. But Eighthly Are there no burnt Citizâ—ns whose hearts are filled with solicitous cares and who are inordinately troubled 2 Cor. 7. 10. grieved dâ—jâ—cted and overwhelmed upon the account of their late losses and what dos this speak out but an inordinate love of these earthly things When Jonahs Gourd Jon. 4. 6. ult withered Jonah was much enraged and dejected 'T is said of Adam that he turned his face towards the Garden of Eden and from his heart lamented his fall Ah how many are there in this day who turning their faces towards their late lost mercies their lost Shops Trades Houses Riches do so bitterly and excessively lament and mourn Jer. 31. 15. that with Rachel they refuse to be comforted and with Jacob they will go down into the Grave mourning Heraclitus Gen. 37. 35. the Philosopher was alwayes weeping but such a frame of Spirit is no honour to God nor no ornament to Religion One cryes out How shall I live now I have lost my Trade another cryes out What shall I do when I am old another cryes out What shall I and my six Children do when you are dead another cryes out I have but a handful of Meal in the Barrel and a little Oyl in the Cruise and when that is spent I must lye down and dye 1 Kingâ— 17. 12. c. 1. There is a holy sadness which arises from the sense of our sins and our Saviours suffâ—rings this is commendable 2. There is a natural sadness which sometimes rises from sickness weakness and indisposition of body this is to be pitied and cured 3. There is a sinful sadness which usually is very furious and hath no ears and is rather cured by Miracle than precept this usually flows from the loss of such near and dear comforts upon which men have in ordinately set their hearts and in the enjoyment of which they have promised themselves no small felicity Oh that such sad souls would seriously râ—membâ—r that there is nothing beyond remedy but the tears of the damned A man who mâ—y notwithstanding all his losses and crosses be found walking in the way to Paradise should never place himself in the condition of a little-Hell And he that may or can hope for that great-all ought not to be excessively sad for any losses or crosses that he meets with in this world But Ninthly Are there no burnt Citizens who to gain the world do very easily and frequently fall down before the temptations of the world And what dos this speak out but their inordinate love to the world That man who is as Numb 22. 15. to 23. Josh 7. 20 21 22. Jude 11. soon conquered as tempted vanquished as assaulted by the world that man is doubtless in love with the world yea bewitcht by the world The Champions could not wring an Apple out of Milo's hand by strong hand but a fair Maid by fair means got it presently The easie conquests that the temptations of the world make upon many men is a fair and a full evidence that their hearts are greatly endeared to it Luther was a man weaned from the world and therefore when honours preferments and riches were offered to him he despised them So when Basil was
tempted with money and preferment he answered The fashion of this world passeth away as the waters of a River that runs by a City or as Basil in 40. Martyrs In Queen Maries time when some offered a certain Martyr money he refused it saying I am going to a Countrey where money will bear no price a fair picture drawn upon the Ice that melts away with it Pecuniam da quae permaneat c. Give money said he that may last for ever and glory that may eternally flourish I have read of a mortified Christian who being tempted with of fers of money to desert his Religion gave this excellent answer Let not any think that he will embrace other mens goods to forsake Christ who hath forsaken his own proper goods to follow Christ It was an excellent answer of one of the Martyrs when he was offered riches and honours if he would recant Do but offer me somewhat that is better than my Lord Jesus Christ and you shall see what I will say to you Thus you see that men that are crucified to this world don't only resist but also triumph over all the glittering temptations of a tempting and enticing world And O that such a spiriâ— might rest upon all those whose habitations are laid desolate But Tenthly and lastly Are there no burnt Câ—tâ—zens who go to the utmost of their line and liberty for the gaining of the â—hings of this world Ah how near the Pits brink how near the borders of sin how near the flames of vengeance how near the infernal fire do many venture to gain the things oâ— this world And what dos this speak out but an inordinaâ—â— love of this world O Sirs what do all these things evidence but this that though God has fired many men out oâ— their houses yet the inordinate love of this world is not fired out of their hearts O Sirs to moderate your affections to the things of this world and to put a stop to your too eager pursuit after earthly things seriously and frequently dwell upon thâ—se teâ— Maxims First That the shortest surest and safest way to be rich is to be content with your present portion The Philosopher Eccles 5. 12. could say He that is content wants nothing and he that wants content enjoyes nothing One might have riches yet be very poor One might have little yet have all and more Sâ—condly He who is contented with a little will never be satisfied with much he who is not content with pounds Much Treasure stoppeth not a Misers mouth saith the Proverb will never be satisfied with hundreds and he who is not content with a few hundreds will never be satisfied with many thousands Eccles 5. 10. He that loveth silver shall not be satisfied with silver nor be that loveth abundance with increase Money of it self cannot satisfie any desire of Nature If a man be hungry it cannot feed him if naked it cannot clothe him if cold it cannot warm him if sick it cannot recover him A circle cannot fill a triangle no more can the whole world fill the heart of man A man may as soon fill a Chest with Grace as an heart with wealth The soul of man may be busied about earthly things but it can never be filled nor satisfied with earthly things Air shall as soon fill the body as money shall satisfie the mind There is many a worldling who hath enough of the world to sink him who will never have enough of the world to satisfie him The more an hydropical man drinketh the more he thirsteth So the more money is encreased the more the love of money is encreased and the more the love of mony is encreased the more the soul is unsatisfied 'T is only an infinite God and an infinite good that can fill and satisfie the Gen. 15. 1. precious and immortal soul of man Look as nothing fits the ear but sounds and as nothing fits the smell but odours so nothing fits the soul but God Nothing below the great God can fit and fill animmortal soul Nothing can content the soul of man but the fruition of God God never rested till he Nature hath taught all men to seek after a summum boâ—um made man and man can never rest till he enjoyes his God Every man has a soul within him of a vast capacity and nothing can fill it to the brim but he that 's fulness it self Should we knock at every creatures door for happiness they would all answer us round that it is not in them The man in Plutarch that heard the Philosophers wrangle about summum bonum one placing of it in this and another in that went to the Market and bought up all that was good hopeing among all he should not miss of happiness and yet he mist of it The soul of man is of so glorious a make that nothing below him that made it can satisfie it The summ of all that the creatures amount to according to Solomons reckoning is vanity and vexation of Spirit Vanity and vexation is the very quintescence of the creature and all that can possibly be extracted out of it Now if vanity can satisfie or if vexation can give content if you can gather Grapes of Thorns or Figs of Thistles than go on and dote upon the world still and be alwayes enamoured with a shadow of perishing beauty Oramuzes the Enchanter boasted that in his Egg all the happiness in the world was included but being broken there was nothing in it but wind and emptiness But Thirdly 'T is infinitely better to have much of God of Christ of the Spirit of Holiness and of Heaven in our hearts with a little of the world in our hands than to have much 2 Cor. 6. 10. of the world in our hands and but a little of God and Chrâ—st in our hearts 'T is infinitely better to be rich towards Gâ—d and poor towards the world than to be poor towards God and to be rich towards the world There are some very Eccles 5. 12. Prov. 11. 24. rich who yet are very poor there are others who are very poor and yet are very rich 'T is infinitely better to be poor men and rich Christians than to be rich men and poor Christians But Fourthly The best and surest way under Heaven to gain much of the world is to mind the world less and God and Christ and Grace and Heaven more 1 Kings 3. 9. Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad for who is able to judge this thy so great a people Ver. 10. And the Speech pleased the Lord that Solomon had asked this thing Ver. 11. And God said unto him because thou hast asked this thing and hast not asked for thy self long life neither hast asked riches for thy self nor hast asked the life of thine enemies but hast asked for thy self understanding to discern judgement ver 12.
Whether Paul or Apollos or Cephas or the world or life or death or things present or things to come all are yours But how come they to be interested in this large Charâ—er the Apostle answers it in ver 23. Ye are Christs and Christ is Gods All comes to us by Jesus Christ All the Corn in Egypt came through Josephs Gen. 41. hands So all we have be it little or much we have iâ— through Christs hands upon the account of our marriage union with Christ We may say as Hamar and Sechem said to their people Shall not all their Cattel and substance and Gen. 34. 23. every beast of the field be ours So being married to Christ and become one with him all comes to be ours through him who is the heir of all By vertue of our marriage union with Christ our title to the creatures is not only restored but strengthened That little we have is entailed upon us by Christ in a more firm and bâ—tter way than ever In the first Adam our Tenure was lower and meaner and baser and uncertainer than now it is for our Title our Tenure by Christ is more honourable and stronger and sweeter and lastinger than ever it was before For now we hold all we have in Capite Christ is our head and husband and by him we hold all we have But now wicked men by the fall of Adam have lost their Original Patent and Charter which once they had to shew for the things of this life By Adams fall they have forfeited Gods primitive donation of all right in the creatures every wicked man in the world has forfeited his right to the creatures in Adam and lies under that forfeiture But to the glory of divine patience be it spoken God has not sued out his forfeiture God has not brought a Writ of ejection against him and by this means he comes to be lawfully possessed of those earthly blessings he dos enjoy As a Fellon though he hath forfeited his life and estate to the Kings Justice and is still subject to ejection at the Kings pleasure yet while the King forbears him his possession is good and lawful and no man may disturb him Wicked men are lawful owners and possessors of the good things God hath given them Numb 22. 30. Am not I thine Ass Whence you may observe 1. That the silliest and simplest being wronged may justly speak in their own defence 2. That they who have done many good Offices and fail in one are often not only unrewarded for former services but punished for that one offence 3. That when the creatures formerly officious to serve us start from their former obedience man ought to reflect upon his own sin as the sole cause thereof 4. That the worst men have good title to their own Consult these Scriptures Deut. 32. 8. Acts 17. 26. Luke 3. 14. goods For though Balaam was a Sorcerer yet the Ass confesseth twice that he was his Ass Luke 12. 33. Sell and give are words of propriety And God hath set the eighth Commandment as a hedge as a fence to every mans possession Dan. 4. 17. This matter is by the Decree of the Watchers and the demand by the word of the Holy Ones to the intent that the living may know that the Most High ruleth in the Kingdoms of men and giveth it to whomsoever he will and setteth up over it the basest of men He that gave Canaan to Jacob gave Mount-Seir to Esau and did not Jacob Gen. 23. 3. 4 5 9. Gen. 42. 3 5. buy a burying place of the Sons of Hâ—â—h and did he not buy Corn of the Egyptians by all which they did acknowledge that those wicked men and Idolaters had a lawful Title to those temporal blessings that they did enjoy Now mark God as he is the God of Nature by common Providence alloâ—s to wicked men their lawful possessions and this is the best Tenure they hold by O bâ—t now that little that a child of God has â—he holds it by a more glorâ—ous tenure and honourable Title and therâ—fore his mâ—te is bâ—â—ter than a wicked mans millions But Secondly That little a righteous man hath he hath thâ—ough the Covenant and through precious promises Now 2 Pet. 1. 4. a little mercy reacht out to a man through the Covenant and as a fruit of the promise is more worth than a world of blessings that flow in upon a man meerly by a genâ—râ—l Providence There are no mercies so sweet so sure so firm so lasting as those that flow in upon us through the Covenant of Grace O this sweetens every drop and sip and crust and crum of mercy that a godly man enjoyes All the paths Psalm 25. 10. of the Lord are mercy and truth to such as keep his Covenant This is a sweet promise a precious promise a soul satisfying promise a promise more worth than all the riches of the Indies Mark all the paths of the Lord to his people are not only mercy but they are mercy and truth that Consult these Scriptures Josh 23. 14 15. 1 Tim. 4. 8. is they are sure mercies that strâ—am in upon them through the Covenant Well Sirs you must remember this viz. That the least mercy the least blessing flowing in upon us through the promise is more worth than a thousand blessings that flow in upon us from a general Providence the least blessing flowing in upon us through the Covâ—nâ—nt is better than ten thousand Talents that are the meer products of a general Providence For First Such as enjoy all they have only from a general Providence they enjoy their mercies from that common source or Psalm 145. 15 16. pring that feeds the Birds of the Air and the beasts of the Field The same common bounty of God that feeds and clothes the wicked feeds the Birds and Beasts that perish But Secondly There is no certainty of the continuance of such mercies that are only the product of a common Providence Isa 33. 16. But now the mercies that flow in upon the Saints through the Covenant of Grace they shall be sure to us so long as the Chap. 55. 3. continuance of them may be for our good and Gods glory Now the least mercies held by Covenant are infinitely better than the greatest riches in the world that only drop up on us out of the hand of a common Providence Thirdly The Righteous man hath his little from the special love and favour of God All his little flowes in upon Psal 146. 8. Prov. 15. 17. him from that very same love which moved the Lord to bestow Christ upon him All the righteous mans little is from the good will of him that dwelt in the Bush his little comes Deut. 33. 16. from a reconciled God as well as a bountiful God from a tender Father as well as a merciful Creator A Dinner of Dan. 1. 12. green Hearbs Daniels Pulse Barley Loaves
of men When the body returneth to the Eccles 12. 7. earth as it was the Spirit shall return to God who gave it O Sirs the soul being immortal it must be immortally happy or immortally miserable Certainly there is no wisdom nor policy to that of securing the everlasting welfare of your souls All the honours riches greatness and glory of this world are but chips feathers trâ—fles pâ—bbles to your precious and immortal souls and therefore before all and above all other things make sure work for your souls if they are safe all is safe but if they are lost all is lost and you cast and undone in both worlds Chrysâ—stom observeth that whereas God hath given many other things double two eyes to see with two ears to hear with two hands to work with and two feet to walk with to the intent that the sailing of the one might be supplyed by the other he hath given us but one soul if that be lost hast thou another soul to give in recompence for it If you save your souls though you should lose all you have in this world your loss would be a gainful loss but if you lose your precious souls though you should gain all the world yet your very gains will undo you for ever You have found by the late dreadful fire that there is no securing of the things of this world and therefore make it your business your work to get a Christ for your souls grace for your souls and a Heaven for your souls that so though all go to wrack hâ—re yet your souls may be saved in the day of Christ What desperate madness and folly would it have been in any when London was in flames to mind more and endeavour more to save their Lumber than their Jewels their goods in their Shops than their Children in their Cradles or their Wives in their Beds but it is a thousand times greater madness and folly for men to mind more and endeavour more to secure their temporal estates than they do to secure their eternal estates But The thirteenth duty that is incumbent upon those who have been burnt up is to get a God for their portion You Psalm 16. 5. Psalm 63. 26. have lost your earthly portion your earthly possâ—ssions O that you would now labour with all your might to get God Psal 119. 57. Jer. 10 16. Lam. 3. 24. for your portion If the loss of your earthly portions shall be so sanctified to you as to work you to make God your portion then your unspeakable losses will prove inconceivable gain unto you O Sirs God is the most absolute need ful and necessary portion the want or the loss of earthly portions may afflict and trouble you but the want of God for your portion will certainly damn you it is not absolutely necessary that you should have a portion in Gold or Silver or Jewels or Goods or Houses or Lands or Lordships but it is absolutely necessary that you should have God for your portion Suppose that with the Apostles you have no certain dwelling place nor no Gold nor Silver 1 Cor. 4. 11. Acts 3. 6. Luke 16. 20 21. in your purses Suppose with Lazarus you have never a rag to hang on your backs nor never a dry crust to put in your bellies Suppose with Job you should stript of all your worldly comforts in a day yet if God be your portion you are happy you are really happy you are signally happy you are greatly happy you are unspeakably happy you are eternally happy However it may go with you in this world yet you shall be sure to be glorious in that other world To have God for thy portion O man is the one thing necessary for without it thou art for ever and ever undone If God be not thy portion thou canst never enjoy communion with God in this world if God be not thy portion thou canst never be saved by him in the other world Will you consider a little what an excellent transcendent portion God is 1. He is a present portion he is a portion in hand he is See my Matchless Porâ—â—on from p. 8. to p. 107. where all these particulars are fully proved a portion in possâ—ssion 2. God is an immense portion he is a vast large portion he is the greatest portion of all portions 3. God is an all-sufficient portion 4. God is a pure and unmixed portion God is an unmixed good he hath nothing in him but goodness 5. God is a glorious a happy and a blessed portion he is so in himself and he makes them so too who enjoy him for their portion 6 God is a peculiar portion a portion peculiar to his people 7. God is a universal portion he is a portion that includes all other portions 8. God is a safe portion a secure portion a portion that none can rob a believer of 9. God is a suitable portion No object is so suitable and adequate to the heart as he is 10. God is an incomprehensible portion 11. God is an inexhaustible portion a portion that can never be spent a spring that can never be drawn dry 12. God is a soul satisfying portion he is a portion that gives the soul full satisfaction and content 13. God is a perminent portion an indeficient portion a never failing portion a lasting yea an everlasting portion 14. And lastly God is an incomparable portion God is a portion more precious than all those things which are esteemed most precious Nothing can make that man miserable that has God for his portion nor nothing can make that man happy that hath not God for his portion O Sirs why do you think that God by his late fiery dispensations has stript you of your earthly portions but effectually to stir you up to make him your only portion c. But The fourteenth Duty that is incumbent upon them that have been burnt up is to make God their habitation to make Ponder seriously on these Scriptures Psal 91. 2 9 10. Psal 71. 3. Psal 57. 1. 2 Cor. 6. 8 9 10. Ezek. 11. 16. God their dwelling-place Psal 90. 1. Lord thou hast been our dwelling place or place of retreat in all generations or in generation and generation as the Hebrew runs it is an Hebraisme setting forth God to be the dwelling place of his people in all generations before the flood and after the flood The Israel of God in all their troubles and travels in their wilderness condition were not houseless nor harbouâ—less God was both their hiding place and their dwelling place He that dwelleth in God cannot be unhoused because God is stronger than all 'T is brave for a Christian to take up in God as in his Mansion-house It was a witty saying of that learned man Picus Mirandula viz. That God created the earth for Beasts ro inhabit the Sea for Fishes the Air for Fowls the Heavens for Angels and Stars and therefore man hath no
Sabbaths more and dutiâ—s more you would then be more early in your communion with God as the Spouse was Mary Magdelen loved Cant. 7. 11 1â— Christ much Luke 7. 47. And she came early to the Sepulchre to seek him She came to look after Christ as soon as it began to down Matth. 28. 1. Mark 16. 1 2. Luke 24. 1. Joh. 20. 1. Men that love the world can rise early to gain the world Now shall nature do more than grace Shall the love of the world out-do the love of Christ the Lord forbid And thus I have done with those Considerations that should quicken you up to sanctifie the Sabbath by rising as early in the morning as your age health strength ability and bodily infirmities will permit But Fifthly You must sanctifie the Sabbath by a Religious performance of all the duties of the day What are they Quest 1. Publick Answ 2. Private What are the publick duties that are to be performed on that Quest day Fiâ—st To assemble your selves with the people of God to Answ hear his Word Neh. 8 1 -9 Mâ—tth 13. 54. Joel 1. 13. 14. Chap. 15. 16. Luke 4. 16 17. John 20. 19 26. Acts 2. 1. 44. 46. Acts 5. 12. 1 Cor. 11. 20. Secondly Prayer Psalm 5. 7. Psalm 42 4. Psalm 118. 24 25 26. Isâ— 56. 7. Matth. 21. 13. Acts 1. 13 14. Acts 2 46 47. Acts 16. 13. Heb. 13. 15. Thirdly The Administrations of the Seals Acts 2. 46. Chap. 20. 7. 1 Cor. 11. 20 33. Fourthâ—y Singing of Psalms Hymns or Spiritual Songs Psalm 92. 1. Matth. 26. 30. 1 Cor. 14. 15. James 5. 13. Heb. 2. 12. Fifthly Works of Mercy and Charity Nehemiah 8. 9 10 11 12. 1 Cor. 16. 1 2. Sixthly and lastly The Censures of the Church as casting out of communion the obstinate and in receiving such into communion as the Lord hath received into communion and fellowship with himself 1 Tim. 5. 20 21. 1 Cor. 5. 4. 2 Cor. 2. 6 7. Rom. 14. 1. Chap. 15. 7. c. What are the private duties that are to be performed on that Quest day First Prayer in our Families and Closets Colossiâ—ns 3. 17. Answ Luke 18. 1 2. 1 Thess 5. 18. Ephes 6. 18. See my Treatise on Closet Prayer c. Secondly Reading of the Word Joshuah 1. 8. Deut. 6. 6 8 9 10. Chap. 11. 19. and Chap. 4. 10. John 5. 35. Col. 3. 16. Rev. 1. 3. Thirdly Meditation Psalm 1. 2. Psalm 119. 97. 1 Cor. 14. 5. 1 Tim. 2. 11 18. But on what must we meditate Quest 1. Upon the holiness greatness and graciousness of God Answ 2. Upon the person natures offices excellencies beauties glories riches fulness and sweetness of Christ 3. Upon the blessed truths that we either hear or read 4. Upon our own emptiness nothingness baseness vileneâ—s and un worthiness 5 Upon the works of Creation and Redemption 6. Upon our spiritual and internal wants 7. Upon that eternal rest that is reserved for the people of God Heb. 4 9. Fourthly Instructing examining and preparing of your famâ—lies according to the measures of grace you have received Deut. 6. 7. Deut. 11. 18 20. Gen. 18. 19 20. Joshuah 24 15. Fifthly Singing of Psalms James 5. 13. Coloss 3. 16. Ephes 5. 19. Sixthly Holy Conference upon the Word Luke 14 8 9 10 11 12 15 16. Chap. 24. 14 17 18. Col. 4. 6. Mol. 3. 16 17 c. Seventhly Visiting and relieving the sick the poor the distressed afflâ—cted and imprisoned Saints of God Matth. 15. 34 -40 James 1. 27 c. Now mark when the Publick Ordinances may be enjoyed in Christs way and in their liberty purity and glory it will be your wisdom so to manage all your family duties and closet duties as that you do not shut out more publick Worship It is more observable that the Sabbaths and publick service are joyned together Lev. 19. 30. Ye shall keep my Sabbaths and reverence my Sanctuary I am the Lord. Now what God hath solemnly joyned together let no man put assunder Every Christian should make it his great care that private duties do not eat up publick Ordinances and that publick Ordinances do not shut out private duties More of this you may see in my Discourse on Closet prayer But God is totus â—culus all eye As the eyes of a well-drawn Picture are fastâ—ed on the which way soever thou turnest so are the eyes of the Lord. Sixthly You must sanctifie the Sabbath by managing all the duties of that day as under the eye of God Gods eye is very much upon his people whilst they are in Religious duties and services Therefore in the Tabernacle the place of Gods publick Worship it was thus commanded Exod. 25. 37 Thou shalt make seven Lamps and they shall light the Lamps that they may give light To teach us that nothing there escapes his sight for in his house there is alwayes light and so when the Temple was built Mine eyes saith God shall be there perpetually It was an excellent 1 Kings 9. 3. saying of Ambrose If thou canst not hide thy self from the Sun which is Gods Minister of light how impoâ—sible will Ambros Offic. l. 1. c. 14. it be to hide thy self from him whose eyes are ten thousand times brighter than the Sun Subjects will carry themselves sweetly and loyally when they are under their Soveraigns eye and children will carry themselves dutifully when they are under their Pâ—rents eye and servants will carry them selves wisely and prudently when they are under their Mâ—steâ—s eye Gods eye is the best Tutor to keep the soul in a gracious frame It is good to have a fixed eye on him whose Job 31. 5 6. Prov. 15. 9. Cha. 5. 20 21. eye is alwayes fixed on thee The best way on earth to keep close to Gods Precepts is alwayes to walk as in his presence no man on earth by day or night can draw a curtain between God and him There is a threefold eye of God that is present in the assemblies of his people As First There is the eye of observation and inspection God seeth what uprightness and seriousness what inâ—egrity ingenuity and fervency you have in his services Mine eyes are upon all their wayes Jer. 16. 17. Psalm 16. 8. I have set the Lord alwayes before me Psalm 119. 168. I have kept thy precâ—pts and thy Testimonies for all my wayes are before thee Jâ—b 31. 4. Doth not he see all my wayes and count all my steps O Sirs whether you are praying or hearing or reading or meditating or singing or receiving the Lords Supper or Mal. 3 17. conferring one with another The eye of the Lord is still upon you But Secondly There is an eye of favour and benediction Amos 9. 4. I will set mine eyes upon them for good 2 Chro. 7. 16. Mine eye and my heart shall be there that is in my house Gods eye is here to approve and to bless and to
we then put off God with a part of a day Shall we be worse than the Heathens Shall we act below Heathens Shall nature shall blind devotion do more than Grace The Lord forbid But Thâ—rteenthly You must sanctifie the Sabbath by such an abstinence or moderate use of all your lawful comforts conâ—entments and enjoyments as may tender you most apt and fit for the sanctification of the Sabbath Let your moderation â—e known among all men alwayes but especially on the Lords day be moderate in your eating drinking entertainments Phil. 4. 5. c. Oh how do many by their immoderate use of lawful comforts on this day indispose and unfit themselves for the duties of the day It is a Christians duty every day to eat and drink soberly Titus 2. 11 12. The grace of God which bringeth salvation hath appeared to us teaching us to live soberly in this present world It is both the duty and the glory The Greeks call Sobriety the Keeper and Guard of Wisdom of a Christian to be temperate in his diet A little will satisfie nature less will satisfie Grace though nothing will satisfie mens lusts Sobriety is a gift of God whereby we keep a holy moderation in the use of our dyet Prov. 23. When thou sittest to eat c. consider diligently what is before thee and put the knife to thy throat That is be very careful and circumspect in taking thy food bridle thine appeâ—iâ—e take heed thou dost not exceed measure He may endanger his health his life his soul that gives way to his greedy appetite Some read the words thus For thâ—u puttâ—â—t a knife to thy throat if thou be a man given to appetite Thou shortnest thy life and diggest as it were thine own grave with thine own teeth Meat kills as many as the Musket the Board as the Châ—ysost Sword I know that the bodies stomacks callings constitutions and climates wherein men live differ and therefore In the hot Eastern Countreys men have lived long with parâ—hed Corn and a Cake but their example is no rule for us Phil. 3. 18 19. no such particular Rules as to eating and drinking can be laid down as shall be binding to every one Yet this is certain that a man that eats or drinks so much on the Lords Day as oppresses nature and as unfits him for praying working or hearing work or reading work or closet work that man is guilty of intemperance Such who feed till they unfit themselves for service are Belly-Gods Paul wept over such in his day and so should we in ours Thou shouldst use thy food O Christian as a help and not as a hinderance to thee in thy Christian course A full belly never studies well nor never prayes well nor never hears well nor never reads well nor never repeats well nor never doth any thing well either on the Lords day or any other day What a shame is it to see a Christian a slave to his palate on any day but especially on the Lords day I may use the creatures so as to support and chear nature but not so as to clog it and weaken it and debase it I may use the creatures as my servants but I must never suffer them to be my Lord. Daniel was very temperate in his diet Though there was not a greater born of a woman than John the Baptist yet his Dan. 1. 8. Matth. 11. 11. fare was but Locusts and wild-honey A little bread was Basils provision Hilarion did seldom eat any thing till the Sun went down and then that which he did eat was very mean Jerom lived with cold water and a few dry'd Figgs And Augustine hath this expression concerning himself Hoc Lâ—b 10. Confessionum me docuisti Domine c. Thou Lord hast taught me this that I should go to my meat as to a medicine his meaning was that he went to his meat not to satisfie his appetite but to repair nature And Luther made many a meal with Bread and â— Heâ—ring Socrates Anacharsis Cyrus Caesar Herodicus Augustus and many other Heathens were very temperate in â—hâ—ir diet The old Gaules were very sparing in their diet â—nd used to fine them that out-grew their Girdles These Hâ—athens will one day rise in judgement against those nominal Christians who are intemperate both upon the Lords day and other dayes also But Fourteenthly and lastly You must sanctifie the Sabbath â—y abstâ—ining from speaking your own words The Spouses lips are like a thread of Scâ—rlet they are red like a thread of Cant. 4 3. scarlet in discoursing of a crucified Christ and they are thin like a thred of scarlet and not swelled with frothy empty worldly discourses on the Lords dayes or on other dayes Such words as will neither profit a mans own soul nor better â—thers are not to be spoken on the Lords day It is Gods express pleasure that we should not speak our own words on his day Isa 58. 13. Nâ—r speaking thine own words Caesar passing through the streets of Rome and seeing many of the Ladies Pluta ch in the life of Peâ—icles playing with little Dogs Monkies and Baubones askt them if the women in that Countrey had no children So when men spend the Lords day in playing sporting toying or talking of this or that trifle of this or that person of this or that fashion of this or that vanity we may ask them whether they have no God no Christ no Heaven no Promisâ—s no Experiences no Evidences to talk of There are Matth. 12. 36. Alexander forgave many sharp swords but never any sharp tongues c. many idle talkers of every idle word that men shall speak they shall give an account at the day of Judgement An idle word is a profuse or needless word used rashly or unadvisedly wanting a reason of just necessity bringing neither honor to God nor edification to others nor conducing to any profitable end And as there are many idle talkers so there are many over-talkers and they are such who spend a hundred words when ten will serve the turn And as there Eccles 5. 2 3. are many over-talkers so there are many that are only talkers that can do nothing but talk To fall under the power Prov. 14. 23. or scourge of these mens tongues is to fall under no easie persecution And as there are many that are only talkers so there are many that are unprofitable talkers The beginning of the words of their mouth is foolishness and the end of his Eccles 10. 13. talk is mischievous madness And as there are many unprofitable talkers so there are many unseasonable talkers that place one word where another should stand A wise man Eccles 8. 4. discerneth time and judgement And as there are many unseasonable talkers so there are many rash talkers who speak Chap. 5. 2. first and think afterwards God hath set a double bar about the tongue the teeth and
of the tongue Now if these last have hit the mark how highly doth at concern us all to set a watch before the door of our lips at all times but especially on the Lords day Now considering how wonderful apt and prone Christians are to be speaking their own words Yea foolish vain worldly and unprofitable words on the Lords day Give me leave â—o offer to your serious consideration these four things First Where the Lord hath commanded the whole man to rest from servile works there he commands the hand to rest from working the foot from walking and the tongue from talking But in the fourth Commandment Thou shalt do no manner of work the Lord hath commanded the whole Exod. 4. 10. man to rest from servile works And therefore the tongue from talking of this or that worldly business But Secondly Those things which as lets hinder the duties of the Lords day are forbidden But worldly words as lets hinder the duties of the Lords day therefore worldly words are forbidden But Thirdly Where bodily works are forbidden there those things are forbidden which hinder the sanctifying of the Sabbath as much or more than bodily works do but bodily works are forbidden in the fourth Commandment therefore worldly words which hinder more the sanctifying of the Sabbath than bodily works do are forbidden in the same Commandment That worldly words do hinder the sanctifying of the Sabbath as much or more than bodily works is evident by this among other arguments that might be produced that a man may work alone but he cannot talk alone But Fourthly That Commandment which tyes the outward man from the deed done that Commandment ties the tongue from talking of the same But the fourth Commandment ties the outward man from worldly works and therefore that Command ties the tongue from worldly words Certainly all those persons that make the Lords day a reckoning-day with workmen as some do or a directing-day what shall be done the next week as others do or a day of idle talk about this worldly business or that or about this person or that or about this fashion or that or about this mans matters or that or about this pleasure or that or about this profit or that or about this mans calling or that or about this Gossips Tale or that c. All such persons are prophaners and no sanctifiers of the Lords Day I have been the longer upon this particular to confute and recover those Christians who give their tongues too great a liberty on the Lords Day Now in these fourteen particulars I have shewed you how the Sabbath is to be sanctified O Sirs as you desire to see London rebuilt as you desire to see London in as great or greater prosperity and glory as she hath been in as you desire to see her once more the Bulwark of the Nation As Psaâ— 48. 12 13. Cant. 6. 4. Isa 60. 15. you desire to see her a shield and shelter to her faithful friends at home and a terror and dread to her proudest enemies abroad As you desire that she may be an eternal excellency Zech. 2. 5. a joy of many Generations As you desire the Lord to be for ever a wall of fire about her and a glory in the midst of her Mâ—ke conscience of sanctifying the Sabbath in a right manner Make it your great business and work to sanctifie the Sabbath according to those fourteen Rules which I have now laid down I know there is a desperate opposition and contrariety in the hearts of carnal men to the strict observation of the Sabbath When Moses had first received a Commandment Exod. 16. 25. 31. concerning the observation of the Sâ—bbath his Authority could not so prevail with the Jews but that some of them would be gâ—dding abroad to seek Manna on the Sabbath day contrary to an express prohibition yea when it was death Chap. 31 13 14 15 16. to gather sticks on that day yet in contempt of Heaven it self one ventures upon the breach of the Law How sadly and frequently the Prophets have lamented and complained of the breach of the Sabbath I have in this Treatise already discovered and therefore need say no more of it in this place The horrid prophanation of this day in France Holland Germany Sweden and in thâ—se three Nations England Scâ—tland and Ireland and among all Protestants every where else is and must be for a sore lamentation The Sabbath in all Ages hath been more or less crucified between prophaneness and superstition as Christ the Lord of the Sabbath was crucified between two Thieves When the observation of the Sabbath came to be more sacred and solemn in publick performances which was about Nehemiahs time as is conceived presently after Satan stirred up some Hypocrites who â—un into such an extream of superstition that they held that they might not stir out of their places nor kill a flea and a thousand such like fooleries Yea some dangerous fooleries they laboured to distill into the people as that they might not draw a Sword to defend themselves in a common Invasion c. For a close remember this that there are no Christians in all the world comparable to those for the power of godliness and heighths of grace holiness and communion with God who are most strict serious studious and conscientious in sanctifying of the Lords day Such as are careless remiss light slight formal and carnal upon the Sabbath day they will be as bad if not worse on every other day in the Week The true reason why the power of godliness is fallen to so low an ebb both in this and in other Countreys also is because the Sabbath is no more strictly and conscientiously observed in this Land and in those other Countreys where the name of the Lord is made known The Jews were never serious in the observation of their Sabbaths till they smarted seventy years in Babylon for their former prophanation of it And who can look upon the ashes of London and not see how dearly the Citizens have paid for their prophaning of the Lords day And Oh that all these short hints might be so blest from Heaven as to work us all to a more strict serious and conscientious sanctifying of the Lords day according to those Directions or Rules that I have in this Treatise laid before you And thus I have done with those Duties that are incumbent upon those who have been burnt up by that late dreadful fire that hath turned London into a ruinous heap I come now to those Duties that are incumbent upon those whose habitations are yet standing as monuments of divine Wisdom Power and Grace O Sirs the flames have been near you a devouring fire hath consumed many thousand habitations round about you and you and your habitations have bâ—en as so many brands pluckt out of the fire O how highly doth it concern you seriously and freqâ—ently to lay to heart the singular goodness
world how many professing men in that great City were drest up like fantastical Anticks and women like Bartholomew-babies to the dishonour of God the shame of Religion the hardning of the wicked the grieving of the weak and the provoking of divine Justice When Darius changed the fashion of his Scabbard from the Persian manner into the Mode of the Greeks the Chaldean Astrologers prognosticated that the Persian Monarchy should be translated to them whose fashion he counterfeited Certainly that Nation may fear a scourge from that Nation or Nations whose fashions they follow Zepha 1. 8. And it shall come to pass in the day of the Lords Sacrifice that I will punish the Princes and the Kings children and all such as are cloathed with strange apparel This is a stinging and a flaming check against all Fashion-mongers against all such as seem to have consulted with French Italian Persian and all Outlandish Monsters to advise them of all their several modes and fashions of vice and that are so dextrous at following of them that they are more compleat in them then their patternâ— Certainly if ever such Wantons be saved 't will be by fire Strange apparel is part of the Old man that must be put off if ever men or women intend to go to Heaven What dreadful things are thundred out against those proud curious Dames of Jerusalem by the Prophet Isaiah who being himself a Courtier inveighs Isa 38. 16. ult as punctually against the noble vanity of Apparel as if he had even then viewed the Ladies Ward-robes And those vanities of theirs brought desolating and destroying Judgments upon them And it shall come to pass that instead of sweet Isa 38. 24 25 26. smell there shall be a stink and instead of a girdle a rent and instead of well-set hair baldness and instead of a stomacher a girding of sack-cloth and burning of instead beauty Thy men shâ—ll fall by the sword and thy mighty in the war And her gates shall lament and mourn and she being desolate shall sit upon the ground As light and slight as many make of vain Apparel yet Cyrian and Augustine draw up this Conclusion That superfluous Apparel is worse then Whoredom because Whoredom only corrupts Chastity but this corrupts Nature Seneca complained that many in his time were more sollicitous of their attire then of their good behaviour and that they had rather that the Common-wealth should be troubled then their Locks and set looks I have read of the Grecians that when they wished a curse upon their enemies it was this That they should please themselves in bad customs There are many who lift their heads high who seem to be under this curse this day Why doth the Apostle say saith one of the Ancients Above all things swear not Is it worse Austin Jam. 5. 12. to swear then to steal worse to swear then to commit adultery worse to swear then to kill a man No But the Apostle would fortifie us as much as he could against a postilent custom to punish the pestilent customs and fashions that were amongst us God sent the Pestilence in 1665. and the fiery Judgment in 1666. And the Lord grant that the bloody Sword in the hands of cruel Cut-throats that are brutish and skilful to destory be not sent amongst us some Ezek. 21. 31. other year to punish the same iniquity O Sirs what was more common among many Professors in London then to be cloathed in strange Apparel A la mode de France Mark those that affected the Babylonian Habit were sent Captives Ezek. 23. 15. to Babylon They that borrowed the fashions of the Egyptians may get their boils and botches Certainly such as fear the Lord should go in no Apparel but First such as they are willing to dye in Secondly to appear before the Ancient of Isa 26. 8 9 10. days in when his Judgments are abroad in the earth Thirdly to stand before a Judgment-seat But Secondly There was among many Professors of the Gospel in London much luke-warmness and coldness in the things of God the City was full of luke-warm Laodiceans The Rev. 3. 16 17. Math. 24. 12. love of many to God to his people to his ways and to his instituted Worship was cold very cold stark cold God destroyed the old World by water for the heat of their lusts and God has destroyed the City of London by fire for the coldness of their love that dwelt therein I have read of Anastatiâ—s the Emperor how God shot him to death with a Thunder-bolt because of his luke-warmness and formality But Thirdly There was a great deal of worldliness and earthly-mindedness and coyetousness amongst the professing people of London O Sirs the world is all shadow and vanity 't is filia noctis like Jonabs Gourd a man may set Jonah 4. under its shadow for a time but it soon decays and dyes The main reason why many Professors dote upon the world is because they are not acquainted with a greater glory Men ate Acorns till they were acquainted with the use of Wheat The Load-stone cannot draw the Iron when the Diamond is in presence and shall earthly vanities draw the Soul when Christ the Pearl of price is in presence Many of the Prosessors of London were great Worshippers of the golden Calf and therefore God is just in turning their golden Calf into ashes The world may well be resembled to the fruit that undid us all which was fair to the sight smooth in handling sweet in taste but deadly in effect and operation The world in all its bravery is no better then the Cities which Solomon gave to Hiram which he called Cabul 1 Kings 9. 13. that is displeasing or dirty The whole world is circular the heart of man triangular and we know a Circle cannot fill a Triangle If the heart of man be not filled with the three Persons in Trinity it will be filled with the world 1 Joh. 5. 7. the flesh and the Devil Riches like bad servants never stay long with one master what certainty is there in that which one storm at Sea one treacherous friend one false cath one ball of fire yea one spark of fire may strip us of O Sirs if you can gather grapes of thorns and figs of thistles then go on and dote upon the world still All the things of this world are vain things they are vanity of vanities Eccle. 1. 2. all in Heaven count them vain and all in Hell count them vain a Jacobus piece is but as a chip to them Pearls are but as pebbles in their eyes Lazarus was a Preacher as some conceive and Dives a Lawyer sure I am that Lazarus in Heaven is now rich enough and happy enough and Dives in Hell is now poor enough and miserable enough Hâ— who makes his world his God while he is in the world what will he do for a God when he goes out of this world Well Sirs